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THE  PENTATEUCH. 


a 


THE  (THE  ABBEY  OP 


PENTATEUCH. 


TRANSLATED  FROM  THE  VULGATE, 

AND   DILIGENTLY   COMPARED   WITH   THE   ORIGINAL   TEXT, 

BEING  A  REVISED  EDITION  OF  THE  DOUAY  VERSION. 


WITH  NOTES,  CRITICAL  AND  EXPLANATORY. 


BT 


FRANCIS  PATRICK  KENRICK, 

ARCHBISHOP    OP    BALTIMORE. 


If  ye  did  believe  Moses,  ye  would  believe  Me  also  :  for  he  wrote  of  Me." — John  5  :  46. 


BALTIMORE: 

KELLY,   HEDIAN   &   PIET. 
1860. 


g23^''3'?f 


LOAN  STACK 


Entered,  according  to  Act  of  Congress,  in  the  year  1860, 

BY   FRANCIS    PATRICK   KENRICK, 

[n  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  District  of  Maryland. 


)2(oO 


§  e  b  i  c  a  t  i  ff  n. 


TO 


HIS  GRACE, 

THE  MOST  REV.  PAUL  CULLEN,  D.D., 

Archbishop  of  Dublin,  Primate  of  Ireland,  and  Apostolic  Delegate  for  the  Irish  University. 

My  dear  Lord  : 

Reverting  with  pleasure  to  the  time  when  I  had  the  happiness  of 
being  your  senior  fellow-student  in  the  College  of  Propaganda,  I 
claim  your  acceptance  of  the  dedication  of  this  work,  as  a  crowning 
favor  to  many  others  which  I  have  received  at  your  hands.  Your 
familiarity  with  the  sacred  writings,  of  which  you  were  for  many 
years  Professor  in  that  celebrated  institution,  as  also  with  the  Oriental 
languages,  qualifies  you  to  judge  of  the  emendations  on  which  I  have 
ventured.  Your  eminent  virtues,  your  position  in  the  Irish  hierarchy, 
and  your  special  relations  to  the  Holy  See,  entitle  you  to  veneration, 
and  add  to  those  claims  of  grateful  affection  which  are  so  binding. 
Accept  then  this  testimony  of  my  attachment,  and  allow  me  the 
honor  to  subscribe  myself. 

Your  Grace's 

Devoted  friend  and  brother  in  Christ, 

Francis  Patrick  Kenrick, 

Baltimore,  Archbishop  of  Baltimore. 

Feast  of  our  Lord's  Ascension,  1860. 


894 


INTRODUCTION 

TO    THE    PENTATEUCH. 


The  first  five  books  of  Scripture  are  called  the  Pentateuch,  from 
Greek  terms  expressive  of  that  number.  They  are  the  work  of 
Moses,  the  celebrated  leader,  under  whom  the  Israelites  went  forth 
from  Egypt.  The  latter  four  books,  which  contain  his  biography, 
with  an  account  of  his  government  and  the  code  of  laws  which  he 
delivered,  furnish  strong  intrinsic  evidence  that  he  is  their  author : 
and  the  first  book  is  so  intimately  connected  with  them,  that  it  also 
must  have  proceeded  from  his  pen,  or  have  been  kept  in  view  in  their 
composition.  It  is  a  favorite  opinion  with  modern  critics,  especially 
of  the  Rationalistic  school,  that  it  was  formed  of  a  variety  of  ancient 
records,  which  Moses  combined  with  very  little  change.  In  support 
of  this  conjecture,  they  point  to  the  marked  diiference  which  is  found 
in  the  names  given  to  the  Supreme  Being,  in  various  portions  of  the 
first  chapters,  as  also  to  various  repetitions  and  apparent  discre- 
pancies, which  betray  different  sources :  but  although  the  supposition 
that  Moses  availed  himself  of  such  records  is  not  irreconcilable  with 
the  authority,  or  even  the  inspiration  of  the  work,  the  venerable  tra- 
dition of  Christians,  as  well  as  Jews,  points  to  him  as  the  first 
inspired  writer.  St.  Justin,  in  his  exhortation  to  the  Greeks,^ 
ascribes  to  Moses  the  history  of  the  creation,  quotes  in  his  name 
the  opening  words  of  Genesis,  styles  him  the  first  prophet,  and  calls 
his  history  divine.     St.  Basil  tells  us  that  we  should  assent  to  the 


No.  28. 


Vlll  INTRODUCTION. 

history  of  the  creation  on  the  authority  of  Moses,  who  narrates  it/ 
and  who  himself  was  instructed  by  God.^  Whatever,  then,  may  be 
thought  of  such  critical  observations,  we  should  hold  Moses  to  be  the 
inspired  author,  by  whom  the  whole  Pentateuch  was  composed. 
Eichhorn  and  others  who  regard  it  as  a  compilation,  are  forced  to 
admit  many  things  which  it  requires  great  ingenuity  to  reconcile 
with  their  theory. 

The  Pentateuch,  as  the  most  ancient  history  and  code  of  laws 
extant,  is  deserving  of  most  serious  attention,  even  if  regarded  as  a 
mere  human  production ;  but  as  a  divinely  inspired  work,  such  as  the 
tradition  of  the  Christian  Church  supported  by  the  testimony  of  the 
Jewish  nation,  declares  it  to  be,  it  claims  our  profound  homage.  It 
is  believed  that  Moses  was  specially  moved  by  God  to  record  the 
facts  within  his  own  knowledge,  divinely  enlightened  to  discern 
truth  from  falsehood  in  regard  to  all  that  he  received  on  the  testi- 
mony of  others  or  learned  from  monuments  of  past  ages,  and  imme- 
diately instructed  by  the  Holy  Spirit  in  what  could  only  be  known 
to  him  from  divine  revelation.  St.  Chrysostom  remarks,  that  in 
undertaking  to  describe  the  creation  of  the  world,  he  tacitly  affirms, 
that  he  was  instructed  by  God.^  Tertullian  speaks  of  Genesis  as 
composed  under  the  influence  of  the  Divine  Spirit."*  St.  Irenaeus^  and 
St.  Justin^  consider  the  words  of  Moses  as  those  of  Christ.  This 
constant  belief  of  Jews  and  Christians  is  corroborated  by  the  con- 
tents of  the  books  themselves.  The  narrative  of  the  sacred  author 
solves  the  problems  which  puzzled  all  the  philosophers,  how  to 
account  for  the  origin  of  all  things,  and  warrants  the  inference,  that 
the  solution  was  derived  frum  supernatural  illumination.  The  facts 
which  he  records  as  occurring  under  his  own  eyes,  were  of  so  public 
a  character,  that  they  could  not  be  invented  without  certainty  of 
contradiction  and  exposure ;  and  were  so  extraordinary,  that  they 
could  not  find  credit  unless  on  the  most  satisfactory  evidence.  The 
candor  of  the  historian  is  manifest  from  the  whole  tenor  of  his  work, 


'  In  Ilexafemcron  hom.  1.  '  Ibidem,  bom.  6.  '  De  Oeu.  hom.  2. 

*  De  Oratione,  n.  17.  »  L.  1  odr.  ha>r.  c.  45,  46.  «  Dial,  cum  Tryphone. 


INTRODUCTION.  IX 

and  his  veracity  and  integrity  may  safely  be  inferred  from  the  cahii 
tone  of  his  writing,  and  the  circumstantial  details  into  which  he 
enters.  The  acceptance  of  the  work  by  his  contemporaries,  who  were 
interested  in  denying  many  of  its  statements,  is  the  seal  of  its  truth  ; 
and  the  veneration  with  which  it  has  ever  since  been  regarded  by  the 
Jewish  nation,  leaves  no  room  to  question  its  high  authority.  Christ 
our  Lord  referred  to  Moses  as  a  prophet  who  had  spoken  of  Him.^ 

The  simplicity  of  ancient  style  gives  to  the  Pentateuch  a  character 
of  abruptness  from  the  conciseness  of  the  phrases,  and  the  perpetual 
recurrence  of  the  simple  conjunction,  in  a  great  variety  of  meanings. 
To  give  smoothness  to  the  narrative  the  Latin  interpreter  varied  the 
conjunctive  particles,  avoided  the  frequent  repetition  of  the  noun, 
and  otherwise  modified  the  sentence,  especially  by  abridging  descrip- 
tions wherein  repetitions  abound.  This  freedom  of  interpretation,  in 
the  judgment  of  Geddes,  a  learned  Scottish  critic,  gives  the  Vulgate 
an  advantage  over  the  Protestant  version.  ''  The  chief  study  of  the 
English  translators,"  he  observes,  ''was  to  give  a  strictly  literal 
version,  at  the  expense  of  almost  every  other  consideration,  whilst  the 
author  of  the  Vulgate  endeavored  to  render  his  originals  equivalently 
into  such  Latin  as  was  current  in  his  age.  I  perceived  a  considerable 
difference  between  it  and  the  English  translation.  The  latter 
appeared  to  me  rugged,  constrained,  and  often  obscure,  where  the 
former  was  smooth,  easy,  and  intelligible."  The  enthusiastic  ad- 
mirers of  the  Protestant  version  will  not  easily  subscribe  to  this 
judgment.  For  my  own  part,  where  no  doctrinal  bias  betrays  itself, 
I  have  no  disposition  to  detract  from  its  literary  excellence,  espe- 
cially as  regards  its  close  adherence  to  the  text.  In  revising  the 
Douay  translation  I  have  constantly  had  in  view  the  Hebrew  original, 
which,  however,  I  did  not  always  feel  at  liberty  to  render  closely, 
when  it  would  imply  a  departure  from  the  Vulgate,  since  this  is  the 
standard  of  all  vernacular  versions  for  general  use,  according  to  the 
settled  usage  of  the  Holy  See.  In  endeavoring  to  express  the  mean- 
ing of  the  text  without  abandoning  the  Vulgate,  I  may  occasionally 

*  John  5  ;  46. 


X  INTRODUCTION. 

have  used  terms  in  a  sense  somewhat  forced.  In  cases  when  the 
Vulgate  offers  a  reading  different  from  the  actual  Hebrew,  it  is  quite 
probable  that  it  may  be  derived  from  some  manuscript  of  high 
antiquity ;  but  when  the  Latin  interpreter  manifestly  had  the  same 
reading  as  that  which  is  now  received,  although  he  rendered  it  some- 
what freely,  I  think  it  desirable  that  the  English  translation  should 
approach  as  nearly  as  possible  to  the  original.  I  have  conformed 
in  many  instances  to  the  received  appellations  of  objects,  the  mode 
of  spelling  certain  names  of  more  frequent  recurrence,  and  have 
otherwise  deferred  to  usage,  although  of  Protestant  origin,  feeling 
that,  in  things  indifferent,  conformity  is  desirable,  and  that  every 
approach  to  uniformity  in  the  rendering  of  the  inspired  word,  without 
sacrifice  of  principle,  or  violation  of  disciplinary  rules,  is  a  gain  to 
the  common  cause  of  Christianity.  To  many  I  may  appear  bold,  in 
the  emendations  which  I  have  suggested ;  but  as  my  work  is  in  the 
nature  of  a  literary  essay,  for  examination  by  my  venerable  col- 
leagues, I  hope  I  shall  escape  the  censure  of  temerity.  To  the 
judgment  of  the  Chief  Bishop  it  is  most  unreservedly  submitted. 

Baltimore,  Ascension  Day,  1860. 


ABBREVIATIONS. 


Ar.  Arabic  version  of  the  Pentateuch  made  from  the  Hebrew  by  Rabbi  Saadjah 
Haggaon,  a  native  of  Faijum,  in  Egypt,  who  died  A.D.  942. 

Ohald.  Targum  in  Chaldee,  by  Onkelos,  who  is  thought  to  have  died  sixty  years 
before  Christ.     Some  place  him  in  the  second  century. 

D.     Douay  translation,  1609. 

Ed.     Common  edition  of  Hebrew  Bible. 

H.  Hebrew  text.  H.  V.  denote  the  agreement  of  the  Vulgate  with  text.  H.  P. 
denote  the  agreement  of  the  Protestant  version  with  the  Hebrew. 

K.     Kennicott  MSS.    Collection  of  Hebrew  manuscripts.     Oxoniae,  1776. 

L.    Translation  of  Bible,  published  by  a  Rabbin,  Isaac  Leeser,  Philadelphia,  1833. 

P.  Protestant  version  by  authority  of  King  James.  P.  V.  marks  that  it  follows 
the  Vulgate. 

R.    Rosenmliller  Ernesti  Frederici  Scholia  in  Vetus  Test.    Lipsiae,  1821. 

R.  V.  denote  that  Rosenmliller  supports  the  Vulgate. 

R.  MSS.  Collection  of  Hebrew  manuscripts,  by  Giambernardo  Rossi,  Professor  in 
University  of  Parma,  1773. 

Sam.  Samaritan  Pentateuch  is  traced  back  to  the  reign  of  Jeroboam,  when  the 
Schism  began.  The  Samaritan  version  was  made  in  the  first  or  second  century. 

Sept.  Greek  version  called  of  the  Septuagint,  made  about  three  hundred  years  before 
Christ.  Vat.  denotes  the  edition  prepared  by  Cardinal  Mai  from  the  Vatican 
manuscript  of  the  fourth  century,  and  recently  published. 

Syr.  The  chief  Syriac  version,  called  FescJiiio,  or  the  simple,  is  ascribed  to  the 
second  century. 

V.  Vulgate.  The  Latin  version  declared  authentic  by  the  Council  of  Trent.  Refer- 
ences without  specification  are  understood  to  be  in  locum. 


INDEX. 


PAGE 

INTRODUCTION,       .       .       .       .       .       .  vii 

INTRODUCTION  TO  GENESIS,      ....  17 

BOOK  OF  GENESIS,    ......  21 

INTRODUCTION  TO  EXODUS,      ....  173 

BOOK  OF  EXODUS,    ......  175 

INTRODUCTION  TO  LEVITICUS,    ....  287 

BOOK  OF  LEVITICUS,  ......  289 

INTRODUCTION  TO  NUMBERS,     ....  361 

BOOK  OF  NUMBERS,   .       .       .       .    •   .       .  363 

INTRODUCTION  TO  DEUTERONOMY,        .       .       .  467 

BOOK  OF  DEUTERONOMY,     .....  469 


ERRATA. 


Page  viii,  9  lines  from  bottom,  "problems,"  dele  "s." 
"      36,  note  22,  "  px^  pS,"  dele  "  pxS  pS." 
"      79,  V.  2,  "fo  Sara,"  lege  "o/." 

"  102,  V.  37,  "have  made,"  i7i5er«  "I." 

"  132,  note  21,  2d  line,  "imbued,"  lege  "imbrued. 

"  263,  V.  22,  2d  line,  "lungs,"  lege  "inwards." 

"  337,  line  2,  last  word,  "his,"  lege  "her." 

"  426,  V.  26,  "stood  in,"  lege  "to." 

"  639,  V.  32,  2d  line,  "which,"  lege  "whilst." 

"  545,  line  1,  "thing,"  lege  "things." 


GENESIS, 


INTRODUCTION 

TO    THE    BOOK    OF    GENESIS. 


It  cannot  be  denied,  that  the  obvious  impression  made  on  the  mind 
of  the  reader  of  the  Book  of  Genesis  is,  that  God  created  all  things 
out  of  nothing,  and  arranged  them  in  the  order  which  they  now  pre- 
sent, in  six  successive  days.  The  time  of  this  creation  is  dated  about 
four  thousand  years  before  the  Christian  era,  according  to  the  re- 
ceived computation.  Science;  however,  is  said  to  present  facts  wholly 
inconsistent  with  these  statements,  and  which  oblige  us  to  admit  the 
existence  of  the  earth  for  an  indefinite  space  of  time,  thousands  upon 
thousands  of  years,  and  to  regard  it  as  attaining  to  its  present  form 
after  a  number  of  revolutions,  by  which  strata,  or  layers  of  matter, 
were  successively  piled  one  on  the  other,  and  rocks  upon  rocks. 
Geologists  hold  the  evidence  to  be  conclusive,  both  as  regards  the 
formation  of  the  rocks  and  strata,  and  the;  fossils,  or  petrified  remains 
of  plants  and  animals,  and  the  marine  deposits  which  are  found  at 
the  highest  elevations  far  above  the  actual  beds  of  rivers,  or  of  the 
ocean.  Although  the  learned  are  by  no  means  agreed  as  to  the 
theory  by  which  such  results  may  be  accounted  for ;  some  referring 
the  chief  phenomena  to  the  action  of  volcanic  fire  in  the  depths  of 
the  earth,  whose  eruptions  from  time  to  time  covered  the  surface  with 
a  new  coating ;  some  explaining  them  by  successive  floods,  which 
overwhelmed  the  earth,  and  transported  immense  quantities  of  matter 
from  place  to  place,  leaving  them  to  settle  and  combine  in  the  pro- 
gress of  ages :  yet  they  generally  maintain  that  it  is  impossible  to 
explain  them  in  conformity  with  the  Mosaic  chronology,  as  it  has 
been  usually  understood.  Shall  we  reject  the  judgment  and  testi- 
mony of  scientific  men,  and  hold  fast  to  the  letter  of  the  sacred  nar- 
rative ?  or  shall  we  abandon  this  as  untenable,  and  opposed  to  the 
certain  discoveries  of  science  ?  We  feel  bound  to  respect  the  judg- 
ment of  the  learned,  when  they  agree  so  decidedly  in  declaring  the 

2 


18  INTRODUCTION 

results  of  their  investigations.  Their  discordance,  however,  in  theory, 
and  the  conflict  of  their  views,  detract  much  from  the  weight  which 
they  might  otherwise  have,  and  our  veneration  for  the  sacred  text 
does  not  allow  us  hastily  to  ahandon  its  letter,  or  absolutely  to  em- 
brace what  does  not  appear  to  harmonize  with  it. 

Although  the  science  of  geology  was  unknown  to  the  ancients,  the 
Mosaic  narrative  was  not  understood  by  all  the  Fathers  of  the  Church 
as  implying  the  creation  of  the  universe  in  six  days.  Many,  indeed, 
found  difficulty  in  admitting  the  lapse  of  so  long  a  time  in  a  work 
which,  being  of  Almighty  power,  they  deemed  instantaneous  :  on 
which  account  they  regarded  the  distribution  of  the  respective  acts 
as  rather  liturgical  than  historical,  and  intended  to  present  them  dis- 
tinctly to  the  consideration  of  the  reader.  The  night  and  day  distin- 
guished by  Moses,  St.  Augustin  understood  of  the  creatures  as  con- 
templated in  themselves,  or  presented  to  the  contemplation  of  the 
angels.^  Origen,  however,  conceived  ages  to  have  rolled  by,  in  which 
angels  existed,  before  the  creation  of  man,  as  related  in  Genesis,  of 
which  error  St.  Jerome^  is  witness.  The  diversity  of  views  enter- 
tained in  regard  to  the  length  of  the  days,  which  some  held  to  be 
merely  imaginary,  whilst  others  understood  them  of  indefinite  spaces 
of  time,  shows  that  on  this  point  the  tradition  of  the  Church  was  not 
absolute  and  dogmatical,  so  that  if,  with  the  progress  of  science,  it 
become  manifest,  that  a  vast  succession  of  ages  can  alone  account  for 
the  structure  of  the  earth,  and  the  phenomena  discovered  on  its  sur- 
face and  in  its  depths,  as  far  as  they  can  fall  under  observation,  such 
indefinite  periods  may  be  admitted,  without  departing  in  any  respect 
from  the  authoritative  teaching  of  antiquity.  Moreover,  Moses  com- 
mences his  narrative  by  stating  that,  ''in  the  beginning  God  created 
heaven  and  earth;"  and  proceeds  to  relate  the  actions  which  marked 
each  of  the  six  days.  This  may,  indeed,  be  regarded  as  a  summary 
statement,  followed  by  the  specifications  or  details ;  yet  nothing  pre- 
vents our  taking  it  as  a  simple  enunciation  of  the  origin  of  all  things 
from  the  Creator,  with  reserve  as  to  the  state  of  the  creatures  until 
the  period  at  which  He  determined  to  make  the  earth  the  dwelling- 
place  of  man.  We  may,  then,  suppose  the  lapse  of  numberless  ages, 
and  a  succession  of  revolutions,  before  the  historical  period  pointed 
out  by  Moses,  with  reference  to  the  human  race.  That  which  must 
be  insisted  on  as  divinely  revealed  is  the  origin  of  all  things  from  the 
creative  act  of  God,  and  the  creation  of  man,  as  stated  by  the  inspired 

*  L.  4  de  Gen.  ad  lit  c.  23.  9  l.  2  adv.  Rufinom. 


TOTHEBOOKOFGENESIS.  19 

author  :  "  He  who  created  all  thmgs  is  God."^  The  eternity  of  mat- 
ter and  of  the  world  is  directly  opposed  to  revelation,  which  teaches 
us  the  necessary  existence  of  God  as  the  source  of  all  being  :  ''  Before 
the  mountains  were,  or  the  earth  and  globe  was  formed,  from  eternity 
and  to  eternity.  Thou  art  God."^ 

The  Mosaic  statement  of  the  creation  of  the  sun,  moon,  and  stars, 
naturally  presents  to  the  reader  the  idea,  that  these  are  luminous 
bodies,  set  by  the  Almighty  in  the  firmament,  and  that  the  moon 
approaches  the  sun  in  magnitude,  and  greatly  surpasses  the  stars. 
Astronomers,  nevertheless,  teach  that  the  moon  is  opaque,  borrowing 
all  her  light  from  the  sun,  who  himself  is  thought  to  derive  his  light 
from  an  illuminating  atmosphere ;  and  that  the  moon  is  but  a  satel- 
lite of  the  earth,  of  comparatively  small  size,  vastly  inferior  to  the 
fixed  stars,  which  are  severally  centres  of  their  respective  systems. 
The  object  of  the  creation  of  the  sun  and  moon  is  stated  by  the  sacred 
historian  to  be  the  giving  of  light,  day  and  night  alternately,  to  the 
earth,  and  the  marking  of  the  various  seasons.  Astronomers  hold 
that  each  of  the  heavenly  bodies  is  created  for  special  purposes,  and 
is  the  dwelling  of  intelligent  beings,  who  glorify  their  Creator :  it 
being  absurd,  they  think,  to  suppose  that  those  vast  bodies,  many  of 
which  are  not  at  all  perceptible,  should  be  created  for  the  use  of  man, 
who  is  so  weak  and  insignificant.  It  is  not  allowed  us  to  pry  into 
the  secret  counsels  of  God :  yet  we  are  not  required  by  the  Mosaic 
narrative  to  limit  them  to  the  ends  there  specially  stated.  It  is  suffi- 
cient that  we  acknowledge  these  objects,  and  the  relation  of  the  Crea- 
tion to  man,  without  excluding  other  sublime  views,  which  it  has  not 
pleased  God  to  communicate  to  us  by  inspired  penmen.  It  was  wor- 
thy of  Him  to  teach  us,  through  Moses,  necessary  truth  connected 
with  practical  duties,  whilst  He  withholds  from  us  knowledge  which 
might  gratify  our  curiosity  and  flatter  our  pride.  It  detracts  nothing 
from  the  claims  of  Moses  to  inspiration  that  he  did  not  communicate, 
or  perhaps  know,  matters  of  science.  We  accept  and  hold  fast  the 
revelation  of  the  action  of  Creative  power,  leaving  to  others  to  ex- 
plore the  regions  of  science,  and  to  indulge  speculation.  Rationalists 
speak  of  this  early  period  of  history  as  of  the  infancy  of  science,  and 
deny  to  Moses  the  title  of  a  philosopher ;  but  Christians  recognize 
him  as  a  man  divinely  raised  to  teach  men  their  relations  and  duties 
to  the  great  Author  of  their  being.  We  need  not  then  wonder  that 
he  speaks  of  the  material  universe,  as  it  appears  to  the  beholder, 

»  Heb.  3:4.  ^  pg.  89  :  2. 


20  INTRODUCTION. 

without  entertaining  him  with  abstruse  views ;  and  that  he  ignores 
what  is  calculated  merely  to  excite  sterile  admiration. 

St.  Augustin  wisely  recommends  us  not  to  insist  tenaciously  on 
interpreting  Scripture  in  such  a  way  as  to  place  it  in  opposition  to 
the  discoveries  of  science,  lest  mistaking  our  own  views  for  its  divine 
dictates,  we  put  a  stumbling-block  in  the  way  of  the  learned.  In 
such  cases  he  suggests  to  us  to  endeavor  to  bring  science  and  revela- 
tion into  harmony,  by  adopting  or  tolerating  any  probable  interpre- 
tation which  may  not  *be  in  conflict  with  the  results  of  scientific 
research.  "  This  we  must  answer,"  he  says,  '^  to  the  men  who  under- 
take to  detract  from  the  authority  of  the  books  which  regard  our 
salvation,  that  whatever  they  can  establish  by  true  proofs  drawn  from 
Nature,  we  may  show  not  to  be  contrary  to  our  writings."^  We 
should,  nevertheless,  steadfastly  hold  the  revealed  doctrines,  without 
regard  to  past  or  future  scientific  discoveries,  since  we  know  that  God 
is  truth  itself,  and  that  His  teaching  is  certain  and  unerring.  This 
is  strongly  and  beautifully  expressed  by  the  same  great  Father  of 
the  Church :  "  Supported,  as  we  are,  by  Divine  authority  in  the  his- 
tory of  our  religion,  we  entertain  no  doubt  that  whatever  clashes  with 
it  is  utterly  false,  howsoever  other  matters  may  be  which  are  treated 
of  in  works  of  profane  learning."^  As  long  as  the  Church  leaves 
the  liberty  of  interpretation  in  regard  to  those  points  unrestricted,  it 
does  not  become  individuals  to  seek  to  abridge  it. 

^  L.  de  Gen.  ad  lit.  c.  ult.  a  L.  18  de  civ  Dei  c.  40. 


THE   BOOK   OF   GENESIS/ 


STYLED  IN  HEBREW 


BEEESCHIT, 


THIS  BOOK  CONTAINS  NOT  ONLY  THE  HISTORY  OF  THE  CREATION  OF  THE  WORLD,  BUT 
ALSO  AN  ACCOUNT  OP  ITS  PROGRESS  DURING  THE  SPACE  OF  TWO  THOUSAND  THREE 
HUNDRED   AND    SIXTY-NINE   YEARS,   THAT   IS,   UNTIL   THE   DEATH   OP   JOSEPH. 

CHAPTER   I. 

GOD  CREATED  HEAVEN  AND  EARTH,  AND  ALL  THINGS  THEREIN,  IN  SIX  DAYS. 

1.  In  the  beginning^  God*  created^  heaven^  and  earth.^ 


^  Teyetrig.  This  signifies  generation ;  but  here  implies  origin  or  creation.  The  Greek  titles  borrowed 
from  Sept.  are  retained. 

^  II.  styles  each  book  by  the  words  with  which  it  begins.    These  signify,  "  In  the  beginning." 

'  St.  Basil  observes,  that  this  reference  to  the  beginning  of  all  things  is  expressly  directed  to  exclude 
the  error  of  those  who  maintained  that  the  world  had  no  beginning.  Laplace,  quoted  by  Genoude,  says : 
"  A  remarkable  astronomical  epoch  is  that  in  which  the  great  axis  of  the  earthly  globe  coincided  with  the 
line  of  the  equinoxes:  for  then  the  true  equinox  and  the  middle  equinox  were  united.  I  find  that  this 
phenomenon  took  place  about  the  year  4004  before  the  Christian  era,  an  epoch  at  which  most  of  our  chrono- 
logists  place  the  creation  of  the  world,  and  which,  under  this  point  of  view,  ought  to  be  regarded  as  an 
astronomical  epoch."    Meca7uque  celeste,  p.  113. 

'  DTIvN-  This  noun  of  a  plural  form,  connected  with  the  verb  in  the  singular  number,  aptly  inti- 
mates the  mysterious  nature  of  the  Deity,  although  it  does  not  directly  reveal  it.  The  unity  of  the  crea- 
tive act  is  consistent  with  a  plurality  of  Persons  in  the  Divine  Nature.  Elsewhere  the  unity  of  the 
Godhead  is  insisted  on.  Deut.  4  :  35,  39  ;  6:4.  The  term  is  thought  to  be  derived  from  an  Arabic  verb, 
which  signifies  to  fear,  or  to  worship,  and  denotes  the  object  of  the  fear  and  wors-hip  of  men. 

'  NIJ-  This  sometimes  means  to  fashion  a  material  already  existing;  but  it  is  here  employed  in  the 
strict  sense  of  creating,  that  is,  bringing  forth  from  nothing,  since  otherwise  the  Divine  act  could  not 
have  been  styled  "  in  the  beginning,"  if  matter  previously  existed.  Hence  the  creation  has  been  cele- 
brated by  all  subsequent  Jewish  writers  as  the  great  work  of  Almighty  Power.  Ps.  32  :  6 ;  135  :  5  ;  Eccl. 
18  :  1  ;  2  Mace.  7  :  28;  Acts  14  :  14;  17  :  24.  God,  as  St.  Basil  remarks,  is  described  as  making  heaven 
and  earth,  without  exhausting  His  creative  power. 

"  II.,  which  is  plural,  comprises  the  atmosphere,  with  the  higher  regions,  in  which  the  sun,  moon,  and 
stars  appear. 

■■  This  first  sentence  may  be  taken  as  a  summary  statement  of  the  creation,  the  details  of  which  are 


22  TIIEBOOKOFGENESIS. 

2.  And  the  earth  was  void  and  empty,^  and  darkness  was  upon  the 
face  of  the  deep  :^  and  the  Spirit  of  God  moved*'^  over  the  waters. 

3.  And  God  said :"  Let  light  be.     And  light  was.^^ 

4.  And  God  saw  that  the  light  was  good  :^^  and  He^^  divided  the 
light  from  the  darkness.^^ 

5.  And  He  called  the  light  Day,  and  the  darkness  Night  :^^  and 
the  evening^^  and  morning  were  the  first  day.^^ 

6".  And  God  said :  Let  there  be  a  firmament^^  amidst  the  waters : 
and  let  it  divide  the  waters  from  the  waters.^*^ 

afterwards  given :  or  it  may  be  understood  of  the  instantaneous  production  of  all  the  elements,  out  of 
which  heaven  and  earth  were  made;  or  of  the  whole  organized  system  of  the  universe,  the  various  parts 
of  which  were  made  manifest  on  the  succeeding  da)'s.  St.  Gregory  of  Nyssa  understands,  that  all  things 
were  simultaneously  created  in  a  moment,  although  afterwards  classified  and  arranged  in  the  manner 
stated  by  the  sacred  historian. 

■  17131  inn  are  used  in  Jeremiah  4  :  23,  of  a  country  devastated  by  an  enemy.  Here  they  may  repre- 
sent the  chaotic  state,— the  elements  not  yet  arranged  or  combined.  St.  Augustin  says,  that  '•  the  matter 
of  heaven  and  earth  was  in  a  confused  state."  De  Gen.  contra  Man.,  1. 1,  c.  7.  Some  think  that  this  text 
does  not  regard  the  period  immediately  connected  with  the  creation,  but  a  far  nearer  point  of  time,  after 
the  world  had  undergone  many  revolutions,  when  it  was  about  to  be  prepared  for  the  habitation  of  men. 

"  The  aby-i's  of  waters  did  not  as  yet  exist  separately :  but  the  watery  particles  were  mixed  up  with  the 
other  elements.    Light  not  being  yet  created,  all  was  involved  in  darkness. 

"*  The  Spirit  of  Elohlm — the  Divine  power— was  on  the  waters,  to  fashion  and  prepare  them  for  the 
end  of  their  creation.  This  is  represented  by  a  term  used  also  Deut.  32  :  4,  which  expresses  the  incuba- 
tion of  a  bird  brooding,  as  St.  Basil,  after  a  Syrian  interpreter,  probably  St.  Ephrem,  remarks:  '-He 
moved  over  the  waters,"  says  St.  Augustin,  "not  through  space,  as  the  sun  over  the  earth,  but  by  the 
force  of  His  invincible  excellence."  De  Gen.  cmitra  Munich,  1. 1,  c.  5.  The  wind  is  sometimes  called  the 
Spirit  of  God.  Exod.  15  :  10;  Ps.  147  :  18 ;  Isa.  40  :  7.  But  St.  Jerome  insists  that  the  creating  Spirit,  the 
source  of  life,  is  here  understood.  Quo'st.  in  Gen.  L.  "The  Spirit  of  God  was  waving  over  the  face  of 
the  waters." 

"  The  speech  of  God  is  the  determination  of  His  will.  He  does  not  utter  words  as  men.  As  yet  no 
intelligent  creature  existed,  whom  He  might  address. 

"  Heb.  11 :  3.  This  beautifully  represents  the  efficacy  of  the  Divine  action.  Longinus,  although  a 
heathen,  admires  the  sublime  simplicity  of  the  narrative.  De  Sublimi,  c.  7.  St.  Basil  says,  that  ''the 
command  was  the  work  itself." 

"  The  excellence  of  the  light  was  known  to  God  before  its  creation,  when,  however,  it  was  seen  and 
manifested.  St.  Basil  observes,  that  the  artist  knows  the  excellence  of  his  own  designs  before  he  executes 
them,  and  knows  it  experimentally  when  he  has  executed  them.    Jn  Hexcemeron,  hom.  3. 

"  V.  omits  tlje  noun  as  unnecessary,  which  the  text  repeats,  according  to  the  ancient  simplicity  of 
style.    This  remark  is  of  frequent  application,  throughout  the  Pentateuch  especially. 

**  The  alternations  of  light  and  darkness  are  conformable  to  the  Divine  decrees.  Darkness  is  but  the 
absence  of  light.    See  St.  Basil,  Hexcemeron. 

*•  St.  Aagustin  remarks,  that  God  is  said  to  have  so  called  them,  because  He  made  them  be  so  called, 
having  given  occasion  to  their  distinct  appellations  by  the  distinction  which  Ho  established  between 
them.     De  Gtn.,  1. 1,  n.  16. 

"  Evening  is  mentioned  first  as  completing  the  day,  according  to  St.  Augustin.  Others  think  that  it 
is  because  darkness  preceded  light.  To  this  circumstance  they  trace  the  custom  of  the  Jews,  Athenians, 
Lybiaa  Numidians,  Gauls,  and  Germans,  who  counted  from  sunset  to  sunset.  The  ecclesiastical  feasts 
likewise  begin  at  Vespers  or  evening.  "God  said  that  the  light  should  shine  out  of  darkness.'  2 
Cor.  4 :  6. 

"  St.  Augustin  interpreted  evening  and  morning  mystically.  L.  de  Gen.  ad  lit.  imperf.,  c.  7.  Many 
moderns  undt-rstand  the  day  of  an  indefinite  period.  As  the  sun  was  not  yet  created,  or  at  least  not 
visible,  the  day  could  not  be  measured  as  now,  by  the  revolution  of  the  earth  on  its  axis,  in  presence  of 
the  sun. 

"  L.  "  An  expansion."  The  term  is  applied  to  metal  beaten  out  so  as  to  present  a  larger  surface.  St. 
Gregory  of  Nyssa,  St.  Basil,  and  St.  Ambrose,  In  their  writings  on  the  work  of  the  six  days,  deny  that  the 
firmament  is  solid,  by  which,  however,  they  do  not  exclude  a  certain  cohesiveness  and  consistency. 

"*  This  division  consisted  in  the  evaporation  of  aqueous  particles,  by  which  they  rose  to  an  immense 


GENESIS    I.  23 

T.  And  God  made  the  firmament,  and  divided  the  waters  which 
were  under  the  firmament  from  those  which  were  above  the  firma- 
ment.    And  it  was  so. 

8.  And  God  called  the  firmament  Heaven :  and  the  evening  and 
morning  were  the  second  day. 

9.  God  also  said :  Let  the  waters  which  are  under  the  heaven  be 
gathered  together  into  one  place  :^^  and  let  the  dry  land  appear. 
And  it  was  so. 

10.  And  God  called  the  dry  land  Earth :  and  the  gathering  to- 
gether of  the  waters  He  called  Seas.^^  And  God  saw  that  it  was 
good.^ 

11.  And  He  said:  Let  the  earth  bring  forth  the  green  herb,  and 
such  as  may  yield  seed,  and^*  the  fruit-tree  yielding  fruit  after  its 
kind,  which  may  have  seed  in  itself  upon  the  earth.^^    And  it  was  so. 

12.  And  the  earth  brought  forth  the  green  herb,  and  such  as 
yieldeth  seed  according  to  its  kind,  and  the  tree  which  beareth  fruit, 
having  seed  each  one  according  to  its  kind.  And  God  saw  that  it 
was  good.^ 

13.  And  the  evening  and  the  morning  were  the  third  day. 

14.  And  God  said :  Let  there  be  lights  in  the  firmament  of  hca- 
ven,^^  to  divide  the  day  from  the  night,^  and  let  them  be  for  signs, 
and  for  seasons,^  and  for  days  and  years : 

15.  To  shine  in  the  firmament  of  heaven,  and  to  give  light  upon 
the  earth.^  ,  And  it  was  so. 


height,  and  spread  throughout  the  vast  expanse,  being  lighter  than  the  atmosphere  beneath.  Other 
particles  combined,  and  sank  into  the  beds  prepared  to  receive  them. 

'•  They  were  not  in  one  reservoir,  but  in  a  combined  state. 

^  St.  Basil  observes,  that  this  name  was  given  only  to  the  chief  collections  of  water.  Three-fourths  of 
the  surface  of  the  globe  are  said  to  be  covered  with  water.    .Job  38  :  8  ;  I's.  32  :  7;  88  :  12;  135  :  G. 

-■'  The  separation  of  the  water  from  the  land  was  good,  because  in  conformity  with  the  Divine  counsels. 
It  served  to  render  the  earth  inhabitable,  and  to  facilitate  the  communication  among  the  inhabitants  of 
the  various  parts,  which  it  might  seem  to  preclude. 

-'  The  conjunction,  which  is  not  in  II.,  is  required  by  the  context,  and  is  in  Sam.,  Syr.,  Ar.  Eichhorn 
supports  it. 

2j  The  green  herb,  which  propagates  itself  by  the  root,  vegetables,  shrubs,  and  trees  of  every  kind,  arc 
not  necessary  productions  of  Nature.  They  shot  forth  from  the  earth  in  obedience  to  the  Creative  Power. 
The  sacred  writer  is  careful  to  mark,  that  natural  causes  are  not  of  themselves  endowed  with  any 
efficiency,  but  derive  it  from  the  will  and  decree  of  the  Creator. 

-"  All  vegetation  is  directed  to  the  Divine  purposes.    Even  poisons  are  useful  in  certain  circumstances. 

-'  Some  think  that  the  whole  mundane  system  existed  from  the  beginning,  when  God  created  the 
heavens;  but  that  it  now  became  visible. 

'-*'  To  mark  the  alternations  of  day  and  night. 

■■^  By  the  figure  hendyadis  lor  signs  of  the  seasons.  The  times  for  agricultural  operations  were  thus 
determined.    Religious  solemnities  were  afterwards  distinguished  in  like  manner. 

*"  This  end  is  relative  to  man.  Innumerable  stars  are,  however,  invisible  to  the  naked  eye ;  but  they 
serve  with  the  others  to  give  light,  and  to  show  forth  the  Divine  glory.  It  is  idle  to  investigate  the 
special  purposes  of  their  creation,  or  whether  they  be  inhabited;  of  which  things  nothing  can  be  known 
with  certainty. 


24  THE    BOOK    OF    GENESIS. 

16.  And  God  made  two  great  lights  :^^  a  greater  light  to  rule  the 
day,^^  and  a  lesser  light  to  rule  the  night  :^  and  the  stars. 

17.  And  He  set  them  in  the  firmament  of  heaven,^^  to  shine  upon 
the  earth. 

18.  And  to  rule  the  day  and  the  night,  and  to  divide  the  light  from 
the  darkness.^     And  God  saw  that  it  was  good. 

19.  And  the  evening  and  morning  were  the  fourth  day. 

20.  God  also  said :  Let  the  waters  bring  forth  moving  creatures 
that  have  life,^^  and  fowl,  which  may  fly  over  the  earth,  under  the 
firmament  of  heaven.^ 

21.  And  God  created  great  whales,^  and  every  living  and  moving 
creature,  which  the  waters  brought  forth,  according  to  their  kinds, 
and  every  winged  fowl  according  to  its  kind.  And  God  saw  that  it 
was  good.^^ 

22.  And  He  blessed  them,  saying :  Increase  and  multiply,  and  fill 
the  waters  of  the  sea  :^  and  let  the  birds  be  multiplied  upon  the 
earth.^^ 

23.  And  the  evening  and  morning  were  the  fifth  day. 

24.  And  God  said :  Let  the  earth  bring  forth^  living  creatures  in 


^'  They  are  so  called  relatively  to  us,  because  they  appear  such.  It  is,  however,  known  that  the  moon 
is  an  opaque  body,  which  reflects  the  light  of  the  sun  ;  whence  she  changes  her  appearance  as  she  varies 
her  position  in  her  orbit  around  the  earth,  of  which  she  is  a  satellite.  She  is  far  smaller  than  the  pri- 
mary planets,  or  the  fixed  stars,  although,  being  near  the  earth,  she  appears  as  a  great  light.  The  sun 
himself  is  probably  opaque,  and  the  spots  on  his  disc  are  portions  of  his  surface  made  apparent  through 
the  incandescent  atmosphere  with  which  he  is  invested.  For  us,  however,  he  is  a  great  light,  although 
astronomers  conjecture  that  the  fixed  stars  may  be  as  suns,  each  one  the  centre  of  a  system ;  and  that 
severnl  of  them  may  be  larger  than  our  sun,  whilst  they  appear  to  us  only  as  bright  points,  on  account 
of  their  immense  distance  from  the  earth.  St.  Gregory  of  Nyssa  observes,  that  the  sun  is  vastly  greater 
than  the  earth,  although  from  his  great  distance  he  appears  small. 

"  The  rule  of  the  sun  is  not  that  of  an  intelligent  being  :  his  central  position  and  his  attraction,  with 
the  dependence  of  the  stars  and  planets  on  him,  make  him  to  be  regarded  as  ruler  of  the  entire  system. 
The  law  of  the  Creator  regulates  their  relations. 

*•  The  moon  appears  as  the  presiding  luminary  of  night, 

*•  This  does  not  imply  that  they  were  incased,  as  jewels  in  a  crown.  They  were  placed  in  the  vast 
expanoe  to  roll,  each  in  its  own  orbit,  and  serve  the  general  purpose  of  the  Creator. 

"  We  may  safely  leave  to  others  to  indulge  conjecture  concerning  the  special  ends  for  which  the 
planets  and  stars  may  serve.  "  Let  us  leave  to  those  who  are  without  things  foreign  to  our  pursuits  and 
to  tho  series  of  the  Divine  reading :  let  us  confine  ourselves  to  the  doctrine  of  the  Scriptures."  St. 
Ambrose's  nexaemrron,  1.  2,  c.  2,  n.  7. 

*"  The  sacred  writer  teaches  us  that  the  fishes  owe  their  existence  to  the  power  of  tho  Creator.  They 
did  not  exist  in  the  waters  until  Ood  called  them  Into  being. 

^  Zoologists  discover  striking  analogies  In  the  organisation  of  birds  and  fishes. 

**  D'J^jnn  embraces  all  the  large  fish,  such  as  tho  whale,  porpoise,  dolphin,  and  shark.  It  is  some- 
times used  for  terrestrial  animals  of  a  ferocious  kind. 

"  The  sea  monsters  and  the  birds  of  prey  are  good,  beoaase  they  follow  natural  instinct,  conformably 
to  the  Divine  counsels. 

*>  The  fecundity  of  all  animals  arises  from  the  blessing  of  God,  which  propagates  them  according  to 
natural  laws,  and  thus  contlnncs  forever  the  work  of  creation. 

**  The  earth  here  Includes  the  atmosphere. 

*'  Qod  willed  the  earth  to  bear  on  its  surface  animala  of  rarions  kinds.    It  ia  not  necessary  to  suppose 


GENESIS    I.  25 

their  kind,  cattle,  and  creeping  things,  and  beasts  of  the  earth  accord- 
ing to  their  kinds.^^     And  it  was  so. 

25.  And  God  made  the  beasts  of  the  earth  according  to  their 
kinds,  and  cattle,  and  everything  which  creepeth  on  the  earth  after 
its  kind.     And  God  saw  that  it  was  good.^^ 

26.  And  He  said  :  Let  Us  make  man^^  to  Our  image  and  likeness  :*^ 
and  let  him^''  have  dominion"*^  over  the  fishes  of  the  sea,  and  the  fowls 
of  the  air,  and  the  beasts,  and  the  whole  earth,^^  and  every  creeping 
creature  which  moveth  upon  the  earth. 

27.  And  God  created  man  to  His  own  image  :^  to  the  image  of 
God  He  created  him :  male  and  female^^  He  created  them. 

28.  And  God  blessed  them,^-  saying :  Increase  and  multiply,  and 


that  it  was  used  for  their  formation ;  although  this  appears  probable,  since  it  was  employed  for  the  forma- 
tion of  the  human  body.  The  text  is  applicable  to  the  direct  act  of  the  Creator,  by  which  the  animals 
were  brought  forth  from  nothing,  to  live  on  the  earth. 

*^  All  kinds  of  animals  are  embraced  by  the  terms ;  the  mighty  beasts  which  roam  at  large,  and  the 
weak  reptiles  which  cling  to  the  earth. 

**  All  animals  were  good  at  their  creation,  and  they  are  still  good,  because  they  serve  the  purposes 
designed  by  the  Creator.  It  may  be  allowable  to  conjecture  that  none  were  originally  ferocious,  since 
man  had  entire  control  over  all  of  them:  but  even  wild  beasts  are  good  for  the  ends  assigned  them  by 
Divine  Wisdom.  Poisonous  reptiles,  in  like  manner,  unconsciously  fulfil  the  designs  of  God.  St.  Au- 
gustin  considers  our  situation  in  regard  to  creatures  to  resemble  that  of  an  ignorant  individual  in  the 
workshop  of  a  great  mechanic,  whose  instruments  he  cannot  handle  with  safety,  because  he  knows  not 
their  special  use.    L.  I  de  Gen.  contra  Manichmos,  c.  16. 

*'"  Infra  5:1;  9:6;  1  Cor.  11  :  7  ;  Col.  3  :  10.  This  manner  of  expres.sing  the  Divine  counsel  is  re- 
markable. God  seems  to  concentrate  Himself  in  His  own  essence  :  "  Learn  thy  value  and  dignity,  0 
man,"  cries  St.  Gregory  of  Nyssa.  The  use  of  the  plural  number  is  indicative  of  distinct  Persons  in  the 
Deity.  This  Father,  speaking  in  accordance  with  Christian  revelation,  says  :  '•  Observe  two  Persons,  one 
who  speaks,  the  other  who  is  addressed.  But  why  did  He  not  say  :  Make ;  but  rather :  Let  Us  make 
man?  That  thou  mightest  understand  His  power  and  dominion  ;  lest  knowing  the  Son,  thou  mightest 
not  know  the  Father:  that  thou  mightest  know  that  the  Father  acted  through  the  Son,  and  that  the  Son 
created  by  the  will  of  the  Father,  and  that  thou  mightest  praise  the  Father  in  the  Son,  and  the  Son  in 
the  Holy  Ghost.  Thou  art  Their  common  work,  that  thou  mightest  adore  and  worship  them  alike,  and 
not  divide  their  veneration  and  worship,  understanding  that  the  Divinity  is  one  only."  Oi'ut.  1  in  ea 
Scriptui-(C  verba:  Faciamus  hominem, 

*'  P.  "In  our  image,  after  our  likeness."  Some  MSS.  Sept.  support  V.  The  difference  is  between  3 
3.  The  two  terms  are  employed  to  express  more  fully  the  same  idea.  The  resemblance  is  not  in  the 
bodily  shape,  since  Moses  warned  the  Israelites  not  to  conceive  God  after  the  similitude  of  male  or  female. 
Deut.  4  :  5.  "There  is  nothing  truly  in  the  shape  of  our  body  which  suits  His  image."  St.  Gregory  of 
Nyssa. 

*'  H.  P.  "Them." 

■"'  Man  still  retains  great  power  over  animals  of  every  class,  as  St.  Gregory  of  Nyssa  beautifully  sets 
forth. 

*^  The  whole  earth  is  assigned  to  the  human  race.  Ps.  113.  '"  As  soon  as  thou  wast  created,"  says  St. 
Gregory  of  Nyssa,  "  thou  didst  receive  from  God  the  empire  of  the  whole  earth." 

"  Wisdom  2  :  23 ;  Eccl.  17  :  1.  Man  resembles  God,  although  but  faintly,  in  intelligence,  dominion, 
freedom  of  will,  and  immortality. 

"  The  creation  of  the  female  has  not  yet  been  narrated.  The  sacred  writer  anticipates,  in  order  to 
mark  their  common  origin  and  excellence.  St.  Gregory  of  Nyssa  observes  :  "Their  nature  is  the  same, 
their  virtues  are  equal,  their  trials  are  similar,  the  same  judgment  awaits  both." 

'3  The  blessing  which  God  had  given  to  the  fishes  and  birds,  and  doubtless  also  to  the  terrestrial  ani- 
mals, for  the  multiplication  of  the  species,  was  given  to  men,  that  the  human  race  might  be  propagated 
unto  the  end  of  time.    Infra  8  :  17 ;  9:1. 


26  THEBOOKOFGENESIS. 

fill  the  earth,^  and  subdue^  it,  and  rule  over  the  fishes  of  the  sea,  and 
the  fowls  of  the  air,  and  all  living  creatures  which  move  upon  the 
earth. 

29.  And  God  said :  Behold  I  have  given  you  every  herb  bearing 
seed  upon  the  earth,'^  and  all  trees  which  have  in  themselves  seed  of 
their  own  kind,^  to  be  your  food : 

30.  And"^"  to  all  beasts  of  the  earth,  and  to  every  fowl  of  the  air, 
and  to  all  which  move  upon  the  earth,  and  in  which  there  is  life,  for 
food.^     And  it  was  so. 

31.  And  God  saw  all  the  things  which  He  had  made,  and  they 
were  very  good.*^^    And  the  evening  and  morning  were  the  sixth  day. 


CHAPTER    II. 

GOD  RESTETH  ON  THE  SEVENTH  DAY  AND  BLESSETH  IT.  THE  EARTHLY  PARADISE, 
IN  WHICH  GOD  PLACETH  MAN.  HE  COMMANDETH  HIM  NOT  TO  EAT  OF  THE  TREK 
OF  KNOWLEDGE.   AND  FORMETH  A  WOMAN  OF  HIS  RIB. 

1.  So  the"  heavens  and  the  earth  were  finished,  and  all  their  host.^ 

2.  And  on  the  seventh  day  God  ended  His  work  which  He  had 
made  :^  and  He  rested^  on  the  seventh  day  from  all  His  work  which 
He  had  made. 


••  This  is  plainly  a  bleesing,  imparting  fecundity,  rather  than  a  command  to  propagate  the  race. 
Luther  raved  when  he  8aid  that  it  was  a  command,  and  more  than  a  command. 

**  The  term  signifies  to  trample  under  foot  as  one's  own  possession,  or  the  subjugated  country  of  an 
enemy.  It  indicates  the  control  given  to  man,  who,  by  cultivating  the  earth,  could  change  its  appear- 
KDoe,  and  render  it  subservient  to  his  wants.  Some  refer  it  to  the  subduing  of  the  beasts  that  roam  at 
large  on  its  surface,  and  take  the  following  words  as  explanatory. 

**  hnjra  9  :  3.  The  food  originally  assigned  to  man  was  vegetables  and  fruits.  Whilst  his  frame  was 
robust,  and  bis  constitution  sound,  he  needed  not  the  grosser  nourishment  of  animal  food.  "The  first 
law,"  says  St  Gregory  of  Nyssa,  "granted  us  to  live  on  fruits."  All  vegetables  were  allowed,  as  all  pro- 
bably were  wholesome  and  nutritious;  or,  if  this  be  (luestioned,  the  liberty  granted  him  was  to  be  used 
with  Just  discretion. 

*"  This  circumstance  is  remarked  to  show  the  admirable  economy  of  Divine  Providence,  which  has  thus 
secured  a  supply. 

*'  One  tree  only  was  excepted. 

••  v.  "  Ut  babeant  ad  vcscendum."    It  is  free.    H.  P.  "  I  have  given  every  green  herb  for  meat" 

«  Eccl.  :51 :  21 ;  Mark  7  :  37.  All  creatures  are  relatively  good,  since  they  servo  the  purpose  of  the  Creator 
in  the  general  economy  of  the  universe. 

«  P.  "  II.  means  army,  which  is  hero  taken  for  the  multitude  of  stars,  called  by  V.,  after  Sept,  ornatns— 
the  ornament— of  the  heavens.''  Of  the  creation  of  the  angels,  Moses  does  not  speak,  his  object  being  to 
instruct  us  in  what  regards  our  race.  They  are  believed  by  many  to  have  been  created  at  the  tame  time 
as  the  beav  ns ;  although  some  suppose  them  to  have  existed  before. 

^  It  is  not  meant  that  Qod  added  anything  on  the  sovenlh  day,  in  order  to  complete  His  work.  Sam., 
8yr.,  Sept,  have  the  sixth  day,  which,  many  critics  think,  is  the  true  reading. 

*  Rest  implies  only  a  ces»atiou  from  the  production  of  new  orders  of  creatures.    Kxod.  20  :  11 ;  31  :  17  : 


GENESIS    II.  27 

3.  And  He  blessed  the  seventh  day^  and  sanctified  it :  because  on 
it  He  had  rested  from  all  His  work  which  God^  created  and  made. 

4.  These  are  the  generations^  of  the  heaven  and  the  earth,  when 
they  were  created  in  the  day  on  which  the  Lord  God^  made  the  heaven 
and  the  earth,^ 

5.  And  every  plant  of  the  field^  before  it  sprang  up  in  the  earth, 
and  every  herb  of  the  field  before  it  grew  :  for  the  Lord  God  had  not 
rained  upon  the  earth ;  and  there  was  not  a  man  to  till  the  ground. 

6.  But  a  spring^^  rose  out  of  the  earth,  watering  all  the  surface  of 
the  earth. 

7.  And  the  Lord  God  formed  man  of  the  slime  of  the  earth  :^^  and 
breathed  into  his  face^^  the  breath  of  life,  and  man  became  a  living 
being. ^^ 

8.  And  the  Lord  God  had  planted^  a  paradise  of  pleasure'^  from 
the  beginning  :'*^  in  which  He  placed  the  man^^  whom  He  had  formed. 

0.   And  the  Lord  God  brought  forth  of  the  earth  all  manner  of 


Deut.  5  :  14 ;  Ileb.  4  :  4.  The  power  of  God  is  still  manifested  in  the  individuals  of  each  species  produced 
conformablj'  to  His  laws,  and  with  His  blessing.  "  5Iy  Father,"  says  Christ,  "  worketh  until  now :  and  I 
work."    John  5  :  17. 

*  The  seventh  day  was  set  apart  from  the  beginning  to  commemorate  the  creation;  whence  the  divi. 
sion  of  time  into  seven  days  generally  prevailed,  which  is  a  strong  presumptive  evidenca  of  primitive 
tradition  conformable  to  the  Mosaic  narrative.  It  does  not,  however,  appear  that  the  strict  Sabbatical 
observance  was  then  made  obligatory. 

*  The  noun  is  repeated  according  to  the  simplicity  of  ancient  style. 

^  H.  is  here  used  to  mark  the  origin  of  all  things  as  just  given,  or  the  further  details  about  to  be  nar- 
rated. 

^  DTlVi^  mn'-  The  name  revealed  to  Mosos  at  the  burning  bush  is  here  for  the  first  time  em- 
ployed, in  conjunction  with  that  hitherto  used.  The  former  is  in  the  singular  number,  whilst  the  latter 
is  plural :  which  combination  serves  to  confirm  the  idea  of  Divine  unity  in  a  plurality  of  persons.  It  is 
rendered  by  P.  Jeuovah;  but  Geddes,  Walton,  and  others,  considers  this  as  barbarous.  Capell  thinks 
it  should  be  pronounced  Jauva.    The  translator  of  Gerlach  reads:  Jahaveh. 

*  II.  inverts.    Sam.  V. 

*  God  made  every  plant  and  herb,  nature  having  no  power  to  produce  them  until  He  commanded  that 
they  should  spring  forth.  No  rain  had  yet  fallen  to  fertilize  the  earth  :  no  man  had  yet  labored  in  its 
cultivation.  The  sacred  writer  wishes  us  to  understand  that  the  natural  prosluctions  all  originate  in  the 
will  and  law  of  the  Creator. 

•''  Geddes  maintains  that  H.  means  a  spring,  or  fount  of  water,  such  as  is  well  expressed  by  V.  "fons,"' 
rather  than  "a  mist."  P.  Whilst  denying  that  rain  had  yet  fallen,  the  sacred  writer  thought  proper  to 
remark  that  a  stream  of  water  issued  from  the  earth  itself  He  did  not  mean  to  exclude  all  irrigation, 
hut  such  as  afterwards  existed. 

^'  Clay  was  used  for  the  formation  of  the  human  body,  the  Almighty  so  choosing,  that  we  may  be  con- 
stantly reminded  of  the  lowliness  of  our  origin. 

'-  II.  P.  "Nostrils."  The  breathing  of  God  must  not  be  materially  understood,  since  He  is  a  pure 
Spirit.    It  is  meant  to  denote  Ilis  action,  by  which  He  imparted  life  to  organized  matter. 

"  1  Cor.  15  :  45.  Man  became  animated,  and  like  to  Gcd,  by  the  faculties  of  his  soul,  especially  intel- 
ligence and  free-will. 

"  God  is  said  to  have  planted  a  garden,  because  He  made  the  trees  spring  forth  which  adorned  it. 

"  H.  P  '•  In  Eden."  This  term  signifies  delight,  but  appears  to  be  here  a  proper  name.  Infra  4  :  16; 
Kings  19  :  12,  13;  Isaiah  37  :  12.  V.  gives  its  signification,  as  in  many  other  places  it  translates  proper 
names.    Xenophon  states  that  the  parks  or  gardens  of  the  Persian  kings  were  called  napaSeiaog, 

'°  II.  P.  "  Eastward." 

"  It  does  not  hence  follow  that  Adam  was  created  elsewhere. 


28  THEBOOKOFGENESIS. 

trees,^^  fair  to  behold,  and  pleasant  to  eat  of :  the  tree  of  life^^  also  in 
the  midst  of  paradise  :  and  the  tree  of  knowledge^®  of  good  and  evil. 

10.  And  a  river  went  out  of  the  place  of  pleasure  to  water  para- 
dise,^^  which  is  thence  divided  into  four  heads. ^^ 

11.  The  name  of  one  is  Phison :  it  is  that  which  compasseth  all 
the  land  of  Hevilath,  where  gold  is.^ 

12.  And  the  gold  of  that  land  is  very  good :  there  is  found  bdel- 
lium and  the  onyx  stone. 

13.  And  the  name  of  the  second  river  is  Gehon :  the  same  which 
compasseth  all  the  land  of  Ethiopia.^^ 

14.  And  the  name  of  the  third  river  is  Tigris :  the  same  passeth 
by  Assyria.^     And  the  fourth  river  is  Euphrates. 

15.  And  the  Lord  God  took  the  man,  and  put  him  in  the  paradise 
of  pleasure,^*^  to  dress  it^  and  to  keep  it.^^ 

16.  And  He  commanded  him,^  saying  :  Of  every  tree  of  paradise 
thou  mayst  eat  :^ 

17.  But^^  of  the  tree  of  knowledge  of  good  and  eviP^  thou  shalt  not 
eat :  for  on  whatever  day  thou  shalt  eat  of  it,  thou  shalt  surely  die.^ 

*•  All  trees,  and  every  production  which  we  call  natural,  spring  forth  in  virtue  of  a  Divine  law,  which 
renders  nature  fruitful. 

"  The  fruit  of  the  tree  of  life  imparted  nourishment  and  strength  above  every  olher,  and  preserved 
life.    This  tree  is  said  to  have  been  in  the  midst  of  the  garden :  which  is  a  Hebraism  for  "  in  the  garden," 

^  It  is  so  called  because  the  experimental  knowledge  of  evil  resulted  from  the  eating  of  the  fruit. 

^  The  Fituatlon  of  paradise  is  uncertain :  a  vast  region  was  called  Eden. 

2"  The  description  of  the  course  of  the  rivers  may  have  been  taken  from  some  ancient  record ;  since  it 
is  probable  that  great  changes  took  place  at  the  deluge,  which  must  have  rendered  it  difficult  to  trace 
them  even  in  the  time  of  Moses.  The  Euphrates  alone  retains  its  name.  Huet  was  of  opinion  that 
paradise  was  situated  on  the  canal  of  the  Tigris  and  Euphrates,  at  their  junction,  and  that  these  rivers, 
on  separating,  are  called  Phison  and  Gehon.  Moderns  more  generally  think  Phison  to  be  the  Phasis, 
now  called  Kioni,  which  rises  in  Mount  Caucasus,  and,  passing  through  Colchis,  empties  into  the  Black 
Sea.  The  Araxes,  which  rises  near  Arzerum,  in  Armenia,  and  empties  into  the  Caspian  Sea,  is  thought 
to  be  Oehon.    The  Tigris  is  admitted  to  be  the  other  river,  styled  Kiddekel  in  the  text. 

'"  This  may  be  understood  of  Colchis,  which  was  celebrated  by  the  ancients  for  its  gold  and  precious 
stones.    Strabo  15  :  499;  Pliny  87  :  5. 

3'  ]ff)^  is  employed  with  great  latitude.  It  may  here  denote  those  who  dwelt  on  the  Araxes,  probably 
the  f^cythians.    Diodorus  1:2;  Herodotus  1  :  201. 

'*  Assyria  was  taken  sometimes  in  a  more  restricted  sense,  sometimes  for  a  vaster  region.  V.  *•  Vadit 
contra  Assyrios."  The  place  of  their  abode  is  meant.  Qrotius  remarks,  that  KUTivavTi  contra  is  often 
taken  for  in  sight  of. 

^'  The  terms  may  be  understood  of  the  placing  of  man  in  the  garden  at  the  moment  of  his  creation,  v.  8. 

^  Occupation,  although  not  laborious,  was  assigned  to  mati  from  the  beginning. 

"  It  may  have  been  necessary  to  guard  it  against  beasts. 

^  God  would  exercise  his  authority,  and  receive  a  mark  of  submission  and  dependence  from  His  intel- 
ligent creature.  The  command  given  was  a  simple  one,  suitable  to  the  condition  of  man  in  that  state, 
and  easy  to  be  fulfilled.  It  was  in  order  that  God  should  bo  acknowledged  as  owner  and  Ix>rd  of  all 
things,  by  man's  abstaining  from  that  which  He  forbade  to  be  used. 

*>  11.  implies  liberty  to  eat  of  the  fruit  generally. 

"  II.  "  And,"  1  oflen  has  a  disjunctive  force. 

"  The  tree  was  so  designated  from  the  consequences  attached  to  abstinence,  or  to  the  eating  of  the 
fruit.    There  is  no  reason  for  believing  that  there  was  any  special  virtue  or  evil  in  it. 

**  At  the  moment  of  eating  of  the  ftruit,  the  penalty  of  death  was  incurred:  man  became  mortal.  St. 
Jerome,  qucuU  in  Oftt.    The  soul  lost,  at  the  same  time,  the  life  of  grace. 


GENESIS    II.  29 

18.  And  the  Lord  God  said :  It  is  not  good  for  man  to  be  alone  :^^ 
let  Us  make  him  a  help  like  to  himself. 

19.  And  the  Lord  God  having  formed  out  of  the  ground  all  the 
beasts  of  the  earth,  and  all  the  fowls  of  the  air,^^  brought  them  to 
Adam^^  to  see  what  he  would  call  them  :^^  for  whatever  Adam  called 
any  living  creature,  the  same  is  its  name.^^ 

20.  And  Adam  gave  names  to  all  the  beasts,  and  all  the  fowls  of 
the  air,  and  all  the  cattle  of  the  field :  but  for  Adam  a  helper  like 
himselP^  was  not  found. 

21.  Then  the  Lord  God  cast  a  deep  sleep'^'^  upon  Adam :  and  when 
he  was  fast  asleep,  He  took  one  of  his  ribs,  and  filled  up  flesh  for  it. 

22.  And  the  Lord  God  built  the  rib  which  He  took  from  Adam 
into  a  woman, ^^  and  brought  her  to  Adam.''^ 

23.  And  Adam  said :  This  now  is  bone  of  mj  bones,  and  flesh  of 
my  flesh  :^^  she  shall  be  called  Woman,  because  she  was  taken  out  of 
man.*^ 

24.  Wherefore  a  man  shall  leave  father  and  mother,  and  shall 
cleave  to  his  wife  i^^  and  they  shall  be  two^^  in  one  flesh.'*^ 


^'  It  was  not  suitable  for  the  first  man  to  bo  alone,  since  he  was  charged  to  propagate  his  race  :  but  in 
the  present  state  of  the  world,  "  it  is  good  for  man  not  to  touch  woman."  1  Cor.  7  : 1.  The  general  pro- 
pagation of  the  human  race  is  not  impeded,  much  less  endangered,  by  the  continence  of  individuals. 

^'  From  a  previous  passage,  it  may  be  inferred  that  the  fowl  had  come  forth  from  the  waters  ;  but  the 
earthly  element  was  employed  in  their  formation. 

^^  God  caused  the  animals  to  pass  in  review  before  Adam.  It  is  probable  that  they  were  originally  more 
domestic,  and  not  estranged  from  man. 

^^  This  does  not  imply  curiosity  in  God,  who  foresees  all  things,  and  to  whom  nothing  can  be  strange. 
There  was  no  one  as  yet  to  whom  Adam  could  communicate  the  names  of  the  animals ;  but  he  perceived 
their  distinguishing  traits,  and  fixed  in  his  mind  their  appellations.  Language,  as  well  as  understanding, 
was  divinely  imparted  to  him. 

^'  The  names  appear  to  have  been  the  same,  at  least  in  substance,  down  to  the  time  of  Moses.  This, 
favors  the  opinion  that  Hebrew,  or  a  still  simpler  form  of  speech,  was  the  original  language.  Molitor 
says:  "It  is  sufficient  to  acknowledge  the  inspiration  of  the  IMble,  for  us  to  be  obliged  to  confess  that 
the  language  in  which  it  is  written  is  a  faithful,  though  earthly,  image  of  the  speech  of  paradise."  See 
Wiseman,  Lectures  on  Science  and  Religion,  Led.  1. 

^^  Adam  saw  among  the  anim.ils  none  in  shape  and  intelligence  like  to  himself,  with  which  he  could 
associate. 

'"'  A  trance,  in  which  he  lost  all  consciousness. 

^*  God  made  woman  of  the  rib  of  man,  that  her  origin  might  endear  her  to  him,  and  that  she  might  be 
dependent  on  him.  We  need  not  inquire  whether  the  matter  of  the  rib  was  expanded  by  Divine  power, 
or  whether  other  matter  was  united  with  it.   The  works  of  God  are  not  to  be  scanned  by  human  infirmity. 

^■-'  P.  "Unto  the  man."    II.  is  the  same  as  in  the  preceding  member. 

"  1  Cor.  11  :  9.  Although  unconscious  of  the  operation  whilst  it  took  place,  he  easily  recognizes  his  own 
flesh  and  bone  in  the  woman. 

•"*  II.  contains  a  striking  allusion.    Woman  is  called  HB'X  from  tyX»  which  signifies  man. 

«  H.  "Woman." 

*^  The  text  hns  not  "two,"  which,  however,  is  in  Syr.,  Sept..  and  in  four  places  of  the  New  Testament. 
Matt.  19:5;  Mark  10:8;  1  Cor.  6:16;  Eph.  5:31.  Adam  Clarke  observes,  "that  this  is  the  genuine 
reading,  I  have  no  doubt." 

*''  The  conjugal  union  is  simply  and  strongly  declared.    The  plainness  of  ancient  manners  allowed 


30  THEBOOKOFGENESIS. 

25.  And  they  were  both  naked,  Adam*^  and  his  wife :  and  they 
were  not  ashamed.^^ 


CHAPTER    III. 

THE    serpent's   CRAFT.      THE    FALL    OF    OUU    FIRST    PARENTS.      THEIR   PUNISHMENT. 
THE    PROMISE    OF    A    REDEEMER. 

1.  Now  the  serpent  was  more  snbtle  than  any  of  the  beasts  of  the 
field  which  the  Lord  God  had  made.^  And  he  said  to  the  woman  :^ 
Why  hath  God  commanded  you  not  to  eat  of  every  tree  of  paradise  ? 

2.  And  the  woman  answered  him  :^  Of  the  fruit  of  the  trees  which 
are  in  paradise  we  do  eat  :'* 

3.  But^  of  the  fruit  of  the  tree  which  is  in  the  midst  of  paradise 
God  hath  commanded  us  not  to  eat  :^  and  not  to  touch  it/  lest  we  die.^ 

4.  And  the  serpent  said  to  the  woman :  No,  ye  surely  shall  not 
die.^ 

5.  For  God  doth  know  that  on  whatever  day  ye  shall  eat  thereof, ^^ 
your  eyes  shall  be  opened :  and  ye  shall  be  as  God :"  knowing  good 
and  evil.^^ 


this  expregsion;  which  was  eyen  necessary,  in  order  to  guard  against  the  error  of  those  who  might  brand 
it  as  impure  and  sinful.  Adam  spoke  nnder  divine  inspiration,  on  which  account  his  words  are  ascribed 
to  God.    Matt.  19:4. 

**  P.  "The  man."    V.  inserts:  "Scilicet,"  which  is  understood. 

■•*  There  is  nothing  shameful  in  the  human  form.  The  shame  which  wo  experience  arises  from  the 
passions  to  which  we  are  subject,  in  consequence  of  the  original  sin.  This  alone  accounts  for  that  feeling 
which  is  common  to  all  mankind. 

'  The  subtlety  of  the  serpent  seems  here  to  mean  the  craft  with  which  Satan  inrested  it  as  an  in- 
utrument  of  seduction.  "The  old  serpent,  which  is  the  Devil  and  Satan,"  was  the  principal  actor.  Apoc. 
20 :  2.    Of  him  St.  Paul  says :  "The  serpent  deceiyed  Eye  by  his  craft."    2  Cor.  11:3. 

^  The  serpent  had  no  natural  power  of  speech.  Satan  formed  the  sounds  in  the  air,  using  its  tongue 
as  an  instrument. 

'  The  woman  enters  into  conyersation,  as  if  she  were  not  startled  at  the  strange  address. 

^  II.  "We  will  eat;"  that  is,  we  are  allowed  to  eat  of  all,  with  one  exception.    P.  "We  may  oat." 

*  1  is  here  e(iuivalent  to:  "But." 

**  The  text  is  in  the  second  person. 

''  This  is  only  the  doyelopment  of  the  prohibition.  The  plucking  of  the  fruit  in  order  to  eat  it  was 
forbidden. 

'  This  does  not  imply  doubt.    Death  was  certainly  to  follow  the  transgression. 

^  The  assurance  giyeu  by  the  tempter  was  of  no  account    "  He  is  a  liar,  and  the  father  thereof." 
John  8  :  44. 
'0  II.  )  It  is  better  to  omit  it  in  English. 

"  Elohim.  L.  "  It  is  the  same  term  as  is  rendered  God  in  the  beginning  of  the  verw.''  Sept.  ^cot,  V.  dii. 
The  tempter  promised  to  Eve  and  Adam  knowledge  of  a  high  order,  like  that  of  God. 

"  Man's  knowledge  of  eyil,  bciug  e.xpcrimental,  is  attended  with  misery  and  moral  degradation. 


GENESIS    III.  31 

6.  And  the  woman  saw  that  the  tree  was  good  to  eat,^^  and  fair  to 
the  eyes,  and  delightful  to  behold  :^*  and  she  took  of  the  fruit  thereof, 
and  did  eat,  and  gave  to  her  husband,  and  he  did  eat.^^ 

7.  And  the  eyes  of  them  both  were  opened  :^^  and  when  they  per- 
ceived themselves  to  be  naked,^^  they  sewed  together  fig-leaves,^^  and 
made  themselves  aprons. 

8.  And  when  they  heard  the  voice^^  of  the  Lord  God  w^alking  in 
paradise^^  in  the  cool  of  the  day,^^  Adam  and  his  wife  hid  themselves 
from  the  presence  of  the  Lord  God,^^  amidst  the  trees  of  paradise.^ 

9.  And  the  Lord  God  called  Adam,  and  said  to  him :  Where  art 
thou  ?2^ 

10.  And  he  said  :  I  heard  Thy  voice  in  paradise  ;  and  I  was 
afraid,  because  I  am  naked,  and  I  hid  myself. ^^ 

11.  And  He  said  to  him:  And  who  hath  told  thee  that  thou  art 
naked,  but  that  thou  hast  eaten  of  the  tree  of  which  I  commanded 
thee  that  thou  shouldst  not  eat  ?^*' 

12.  And  Adam  said :  The  woman,  whom  Thou  gavest^'''  me  to  be 
my  companion,  gave  me  of  the  tree,  and  I  did  eat.^ 


"  From  the  appearance  of  the  fruit  the  woman  judged  that  it  was  excellent  food,  as  it  was  beautiful  to 
the  eye.  She  looked  on  it  wishfully,  and  thus  gave  occasion  to  the  increase  of  the  temptation.  Eccl.  25  :  33. 

**  P.  "  A  tree  to  be  desired  to  make  one  wise."  R.  thmka  that  it  is  a  repetition,  under  a  new  form,  of 
what  precedes.    See  1  Kings  25  :  3.    Sam.,  Syr.,  Ar.,  Sept.,  favor  this  view. 

"  It  is  not  easy  to  understand,  how  Adam,  who.i^e  mind  was  full  of  light,  and  whose  will  was  as  yet 
robust,  could  entertain  the  temptation.  St.  Paul  says:  ''Adam  was  not  seduced;  but  the  woman  being 
seduced,  was  in  transgression."  1  Tim.  2  :  14.  He,  however,  sinned  the  more  grievously,  as  he  abused 
higher  gifts. 

'•  Their  eyes  were  open  before;  but  the  disorder  which  now  startled  them  did  not  exist. 

"  They  now  perceived  the  disorder  of  rebellious  nature.  "God  made  man  right."  Eccl.  7  :  30.  "Man, 
when  he  was  in  honor,  did  not  understand :  he  is  compared  to  senseless  beasts,  and  is  become  like  to 
them."   Ps.  48:  13. 

"  The  fig  leaf  is  large  and  thick. 

"  U.  is  used  of  any  sound.  Thunder  is  called  the  voice  of  God,  and  the  term  rendered  "  walking"  i.=) 
applicable  to  the  progress  of  sound;  but  its  use,  in  the  form  here  employed,  determines  its  reference  to 
God. 

^  It  may  be  that  steps  were  heard  as  of  one  walking  in  the  garden,  or  that  the  rustling  of  the  leaves, 
agitated  by  the  breeze,  was  accompanied  by  some  noise  from  on  high,  as  if  one  were  passing  on  the  tops 
of  the  trees.  St.  Chrysostom  remarks,  that  "God  spoke  familiarly  to  men  in  early  times;  but  when  the 
whole  human  race  became  estranged  from  Him,  he  communicated  with  them  by  writing,  as  to  persons 
afar  oCf."  Hom.  2  in  Gen. 

-'  "The  wind  of  the  day"— the  evening  breeze.  Sentence  was  pronounced  on  the  same  day,  conformably 
to  the  threat. 

^  Adam  sought  to  hide  himself,  apprehending  that  God  would  manifest  Himself,  and  call  him  to 
account. 

*•  H.  "The  tree  :"  it  is  put  for  trees  generally. 

-'  God  addresses  Adam,  as  if  inquiring;  although  all  things  lie  open  to  Him. 

""  Adam  was  seized  with  terror,  feeling  that  his  shame  was  a  consequence  of  his  sin. 

^"  These  inquiries  are  directed  to  make  Adam  more  sensible  of  his  transgression. 

""  H.  "  Whom  thou  gavest  with  me." 

'^  Adam  casts  the  blame  on  the  woman,  and  indirectly  on  God,  who  gave  him  so  dangerous  a  companion. 


32  THE    BOOK    OF    GENESIS. 

13.  And  the  Lord  God  said  to  the  woman :  Why  hast  thou  done 
this  ?     And  she  answered  :  The  serpent  deceived  me,^^  and  I  did  eat. 

14.  And  the  Lord  God  said  to  the  serpent  :^"  Because  thou  hast 
done  this  thing,  thou  art  cursed^^  above  all  cattle,  and  beasts  of  the 
earth :  upon  thy  breast  shalt  thou  go,^^  and  dust  shalt  thou  eat  all 
the  days  of  thy  life.^ 

15.  I  will  put  enmity^  between  thee  and  the  woman,^  and  between 
thy  seed^  and  her  seed  :^  she^  shall  crush^  thy  head,  and  thou  w^ilt 
lie  in  wait^*^  for  her  heel. 

16.  To  the  woman  also  He  said:  I  will  multiply  thy  pains  in  child- 
bearing  :^^  in  pain  shalt  thou  bring  forth  children,  and  thou  shalt 
be  under  thy  husband's  power,  and  he  shall  have  dominion  over 
thee.-^ 


^  The  woman  is  prompt  in  excuse,  pleading  the  wiles  of  the  serpent. 

*^  In  addressing  the  serpent,  God  makes  known  to  the  man  and  woman  His  determination  to  brand  it 
as  the  instrument  of  Satan. 

"  God  shows  His  hatred  of  sin,  by  involving,  in  its  penalties  and  consequences,  irrational  animals, 
which  cannot  contract  moral  guilt. 

'•^^  It  is  not  improbable  that  this  serpent  had  hitherto  climbed  trees.  In  punishment  it  must  hence- 
forth trail  along  the  ground.    If  it  originally  so  moved,  its  natural  habits  were  thenceforth  penal. 

'-^  The  serpent  feeding  on  insects  as  it  trails  along,  may  be  said  to  eat  the  dust. 

''  The  disgust  and  horror  which  men  entertain  for  serpents  do  not  sufficiently  exQ^ain  this  prediction, 
since  they  have  equal  or  greater  horror  for  many  other  animals.  The  enmity  here  spoken  of  is  a  deeper 
and  stronger  feeling  of  the  woman  towards  the  serpent,  or  rather  the  demon  of  whom  the  serpent  was 
the  instrument,  and  of  her  seed,  Christ  our  Redeemer,  towards  the  workers  of  evil,  the  brood  of  the 
serpent.   I^Iutt.  3:7. 

'^  The  woman  is  not  Kve  only,  or  principally,  although  she  no  doubt  detested  the  tempter,  the  occasion 
of  her  fall;  but  ."Mary,  ihe  mother  of  Ilim  who  came  to  repair  the  ruin. 

"*  The  various  kinds  of  snakes  are  not  surely  meant:  but  the  wicked  who  act  under  Satanic  influence, 
and  are  therefore  regarded  as  his  children.   John  8  :  44. 

-■"  The  seed  of  the  woman  is  mankind,  but  in  a  stricter  and  special  sense  it  is  Christ.  The  dragon,  or 
fiery  serpent,  watched  to  devour  her  child  as  soon  as  it  was  born.    Apoc.  12  :  4. 

^  U.  Nin-  p.  "  It."  V.  "  Ipsa."  Two  MSS.  227,  3.'9  K.  read  as  V.  Grotius  says :  "  Sensu  non  malo." 
The  pronoun  in  the  feminine  gender  is  written  J^TIt  but  the  learned  recognize  it  as  a  characteristic  of 
very  ancient  style  that  it  was  written  as  the  masculine.  The  verb,  however,  is  masculine,  and  the  text 
is  applied  by  St.  Irenieus  to  Christ  as  <'tbe  seed  predestined  to  trample  under  foot  the  seed  of  the 
serpent."  1.  3  adv.  haer.  c.  38. 

■'  I'.  "  Kruise."  P\1iy  means  to  strike,  or  crush.  The  lledeemer  was  foretold  as  destined  to  crush  the 
head  of  the  serpent,  to  repress  his  power,  and  rescue  man  from  his  grasp.  St.  Leo  writes:  "The 
Almighty  and  Merciful  Lord,  who.«e  nature  is  goodness,  whoso  will  is  power,  whose  work  is  mercy,  as 
t;oon  as  the  malignity  of  the  Devil  inflicted  death  on  us  by  the  poi.<<on  of  his  envy,  at  the  very  commence- 
ment of  the  world,  through  His  clemency  pointed  out  the  remedies  for  restoring  mankind,  denouncing 
to  the  serpent,  that  seed  would  arise  from  the  woman,  which  should  crush  by  His  power  the  pride  of  its 
noxious  head;  namely,  that  Christ  would  come  in  the  flesh,  the  God-man,  who,  being  born  of  the  Virgin, 
by  Ills  undefiled  birth  would  condemn  the  destroyer  of  the  human  race."  Serm.  2  cle  Nativ. 

*°  II.  is  the  same,  but  Sept.,  V..  vary  the  translation,  as  the  heel  suggests  rather  an  insidious  attack, 
gome  MSS.,  Sept,  which  Grotius  prefers,  have  retpriaelst  "  thou  shalt  bite :"  instead  of  rriprjaets,  '<  thou  shalt 
lie  In  wait."    Vat. 

*'  By  hendyadit  the  pains  of  parturition  are  expressed.  In  a  state  of  Innocence,  if  conjugal  intercourse 
should  exist,  as  seems  probable,  parturition  might  have  been  free  from  pain,  in  consequence  of  the  natural 
vigor  of  the  human  constitution.  It  is  now  penal,  on  account  of  the  share  of  the  woman  in  the  original 
transgression.  Animals  generally  do  not  experience  pain  in  parturiUoa,  as  Aristotle  remarks.  Hitt. 
anim.  7.  9. 

*^  I  Cor.  14  :  34.  The  woman  desires  the  society  of  her  husband,  notwithstanding  the  power  of  a 
master  which  be  exercises  over  her.    l^fra  4:7;  Cant.  7  :  10. 


GENESIS    III.  33 

17.  And  to  Adam  He  said :  Because  thou  hast  hearkened  to  the 
voice  of  thy  wife,  and  hast  eaten  of  the  tree  of  which  I  commanded 
thee  not  to  eat,  cursed  is  the  earth  in  thy  work  :^^  with  toil^^  shalt 
thou  eat  of  it  all  the  days  of  thy  life. 

18.  Thorns  and  thistles  shall  it  bring  forth  to  thee  ;  and  thou  shalt 
eat  the  herbs  of  the  earth. 

19.  In  the  sweat  of  thy  face  shalt  thou  eat  bread  till  thou  return 
to  the  earth,  out  of  which  thou  wast  taken :  for  dust  thou  art,  and 
into  dust  thou  shalt  return.'^' 

20.  And  Adam  called  the  name  of  his  wife  Eve  :^^  because  she  was 
the  mother  of  all  the  living.^^ 

21.  And  the  Lord  God  made^^  for  Adam  and  his  wife  garments  of 
skins,  and  clothed  them. 

22.  And  He  said :  Behold,  Adam''^  is  become  as  one  of  Us,™  know- 
ing good  and  evil :  now  therefore  lest  he  put  forth  his  hand,  and  take 
also  of  the  tree  of  life,  and  eat,  and  live  forever.^^ 

23.  And  the  Lord  God  sent  him  out  of  the  paradise  of  pleasure,  to 
till  the  earth  from  which  he  was  taken.'^^ 

24.  And  he  cast  out  Adam :  and  placed  before  the  paradise  of 
pleasure  Cherubim,  and  a  flaming  sword,  turning  every  way,  to  keep 
the  way  of  the  tree  of  life." 


••^  H.  P.  "For  thy  sake.''  Sept.  ij,  tojj  ipyotj  aov.  V.  "In  opere  tuo."  Geddes  observes  that  it  is  no 
inept  reading.    Sam.,  Syr.,  Ar.,  H. 

**  We  do  not  know  of  any  general  change  in  the  surface  of  the  earth  immediately  consequent  on  the 
transgression ;  but  the  banishment  of  Adam  from  the  garden  of  Eden  put  him  under  the  necessity  of 
cultivating  a  less  grateful  soil.  P.  "In  sorrow."  D.  '-With  much  toiling."  L.  "In  pain."  V.  "In 
laboribus." 

■**  This  clause  is  used  by  the  Church  in  the  ceremony  of  laying  on  of  ashes  on  penitents,  to  remind 
them  of  their  origin  and  end. 

*'''  mri-  "  Life."  This  name  was  given  to  the  first  woman,  probably'on  the  birth  of  her  first  child.  It 
is  mentioned  here  that  the  threat  of  death  may  not  be  understood  to  imply  the  extinction  of  the  human 
race.  Mary,  the  mother  of  our  Redeemer,  is,  in  a  higher  sense,  the  mother  of  all  living.  "As  the  former 
was  led  astray  to  abandon  God,  so  she  was  persuaded  to  obey  God,  that  the  Virgin  Mary  might  become 
the  advocate  of  the  Virgin  Eve.  And,  as  the  human  race  was  devoted  to  death  through  a  virgin,  it  i.« 
saved  through  a  virgin."     St.  Irenajus,  1.  5,  c.  19,  adv.  hoer. 

*'^  Every  living  being  of  the  human  family  is  derived  from  Eve. 

*^  God  may  be  said  to  have  made  those  garments,  having  directed  or  impelled  Adam  to  make  them. 

'■''  The  text  has  the  article,  which  is  not  prefixed  to  a  proper  name.    P,  '•  The  man." 

^  This  is  evidently  ironical.  God  is  pleased  thiis  to  set  forth,  in  a  striking  manner,  the  delusive  cha- 
racter of  the  hopes  held  out  by  the  tempter.  The  text  indicates  the  plurality  of  Persons  in  the  Divine 
Nature,  since  it  cannot  be  considered  as  addressed  to  others.  It  is  the  manifestation  of  the  Divine 
thought. 

"  It  was  not  possible  for  fallen  man  to  escape  death  ;  but  God,  in  part  execution  of  the  decree  passed 
against  him,  removes  him  far  away  from  the  tree,  the  fruit  of  which  was  designed  to  preserve  life.  The 
sentence  is  imperfect,  as  in  sudden  and  strong  expressions  of  feeling,  or  determination.  The  motive  is 
stated,  whilst  the  determination  is  suppressed:  but  its  execution  is  immediately  related,  namely,  the 
placing  of  cherubim  with  flaming  swords  at  the  entrance  of  paradise,  to  leave  no  hope  of  return. 

'^  Adam  had  been  originally  charged  to  dress  the  garden;  but  hard  labor  on  a  less  genial  soil  was  now 
his  lot. 

"  The  cherubs,  as  represented  in  vision,  seem  to  have  been  a  compound  of  the  human  form  with  those 

3 


34  THEBOOKOFGENESIS. 


CHAPTER    IV. 


THE   HISTORY   OP   CAIX    AND   ABEL. 


1.  And  Adam  knew  Eve  his  wife :  and  she  conceived  and  brought 
forth  Cain,  saying :  I  have  gotten  a  man  through  God.^ 

2.  And  again  she  brought  forth^  his  brother  Abel :  and  Abel  was 
a  shepherd,  and  Cain  a  husbandman. 

3.  And  it  came  to  pass,^  after  many  days,"*  that  Cain  offered,^  of 
the  fruits  of  the  earth,  gifts  to  the  Lord. 

4.  Abel  also  offered  of  the  firstlings  of  his  flock,  and  of  their  fat : 
and  the  Lord  had  respect  to  Abel  and  to  his  offerings. 

5.  But  to  Cain  and  his  offerings  he  had  no  regard  :^  and  Cain  was 
exceedingly  angry,  and  his  countenance  fell. 

6.  And  the  Lord  said  to  him :  Why  art  thou  angry  ?  and  why  is 
thy  countenance  fallen  ? 

7.  If  thou  do  well,  shalt  thou  not  receive  ?'^  but  if  ill,  shall  not  sin 


of  an  ox,  lion,  and  eagle,  and  were  used  as  symbolical,  Ezek.  1:5;  10:15.  Angels  were  the  Divine 
agents  in  the  manifestation  of  Paradise,  which,  probably,  consisted  in  a  fiery  emission.  This  display 
filled  with  terror  the  exiled  pinners. 

*  mnTiX  W^H'  "A  man  from  God."  Luther  fancied  that  Eve  mistook  the  infant  for  the  promised 
Redeemer.  PX  ordinarily  marks  the  objective  case,  but  here  seems  to  have  the  force  of  a  preposition,  as 
also  infra,  v.  22.  The  name  used  for  God  is  the  same  as  in  this  verse  throughout  the  history  of  Cain  and 
Lamecb. 

'  Lit.  "  She  added  to  bring  forth" — a  familiar  Hebraism  for  "  again." 
'Lit  "It  was." 

*  Lit.  "  At  the  end  of  days."  P.  "  In  process  of  time."  R.  thinks  it  means  a  year.  See  Lev.  25  :  29. 
It  is  an  Oriental  phrase  even  at  the  present  day. 

*  The  terms  signify  the  bringing  forward  of  an  offering.  Ileb.  11 :  4.  This  is  the  first  instance  re- 
corded of  gifts  made  by  men  to  God  in  acknowledgment  of  benefits  received  from  Ilim,  and  of  His  supreme 
dominion.  nnjD  >«  here  applied  to  the  offerings  of  Cain  and  Abel.  It  is  not  clear  that  sacrifice  was 
offered,  as  it  is  not  probable  that  animals  were  slain  at  a  time  when  it  was  not  yet  permitted  to  eat  of 
their  flesh,  which  act  waa  usually  the  completion  of  the  sacrifice.  Grotius  thinks  that  the  fleece  and 
milk  were  offered.    j}T\  translated  "fat,"  may  be  rendered  milk. 

*  Favorable  regard  and  acceptance  are  meant.  St.  Jerome,  after  Theodotion,  conjectures  that  God 
manifested  Hit  good  pleasure  by  sending  fire  from  on  high.  "Qod  giving  testimony  to  His  gifts."  Heb. 
n  :4. 

^  The  lifting  up  of  the  countenance,  or  joy,  is  pointed  to  in  the  text.  V.  understands  it  of  being  re- 
warded :  ♦'  Recipies."  Sept.  •'  If  thou  offer  rightly,  and  divide  not  rightly,  thou  sinnest."  This  supposes 
that  Cain  withheld  a  portion  of  the  offering.  The  text  is  the  cross  of  critics.  Chal.  "If  thou  do  thy 
works  well,  will  it  not  be  pardoned?  and  if  thou  do  not,  is  not  thy  sin  reserved  to  the  day  of  judgment, 
when  vengeance  will  be  taken  If  thou  be  not  converted;  but  If  thou  be  converted,  pardon  will  be  granted." 
Syr.  "Behold,  If  thou  do  well,  thou  wilt  receive  recompense;  but  unles.1  thou  do  well,  sin  lieth  at  thy 
pate:  thou  wilt  turn  towards  It.  and  it  shall  rule  over  thee."  Ar.  paraphrases:  "If  thou  do  well,  wilt 
thuu  not  be  rewarded  ?  but  If  thou  do  not  well,  sin  Is  lying  in  wait  whithersoever  thou  goest,  but  its 
control  beloDgetb  to  thee,  and  thou  shalt  rule  over  it  by  free  choice." 


GENESIS    IV.  *  35 

forthwith  be  present  at  the  door  ?^  but  the  lust  of  it  shall  be  under 
thee,^  and  thou  shalt  have  dominion  over  it. 

8.  And  Cain  said  to  Abel  his  brother :  Let  us  go  forth  abroad.^*^ 
And  when  they  were  in  the  field,  Cain  rose  up  against  Abel  his 
brother,  and  slew  him. 

9.  And  the  Lord  said  to  Cain  :"  Where  is  Abel  thy  brother  ?  And 
he  answered  :  I  know  not  :^^  am  I  my  brother's  keeper  V^ 

10.  And  He  said  to  him :  What  hast  thou  done  ?  the  voice  of  thy 
brother's  blood  crieth  to  Me  from  the  earth. ^'^ 

11.  Now  therefore  cursed  shalt  thou  be^^  upon  the  earth,  which 
hath  opened  its  mouth,  and  received  the  blood  of  thy  brother  from 
thy  hand. 

12.  When  thou  shalt  till  it,  it  shall  not  yield  to  thee  its  fruit  :^^  a 
fugitive  and  a  vagabond  shalt  thou  be  upon  the  earth. 

13.  And  Cain  said  to  the  Lord :  My  iniquity  is  greater  than  to 
deserve  pardon.^'' 

14.  Behold  Thou  dost  cast  me  out  this  day  from  the  face  of  the 
earth  :^^  and  from  Thy  face^^  I  shall  be  hidden,   and  I  shall  be  a 


^  The  term  expresses  the  posture  of  an  animal  crouched  as  in  repose.  As  the  verb  is  masculine,  and 
the  noun  feminine.  Geddes  contends  that  they  cannot  be  made  to  agree,  and  translates  it :  "  Hast  thou 
sinned?    Cease,  &c."    Dathe.  however,  and  R.  observe,  that  this  change  of  gender  i.s  not  unusual. 

"  This  is  the  same  phrase  as  is  used  to  express  the  desire  which  woman  has  of  man's  society,  and  the 
control  which  man  exercises  over  her.  St.  Chrysostom.  after  Sept.,  understands  it  of  Abel,  as  if  his  sub- 
mission to  the  dominion  of  Cain,  as  eldest  brother,  was  declared:  the  Hebrew  affixes  being  in  the  mascu- 
line gender.  Syr.  says  that  Cain  will  turn  towards  sin,  which  will  rule  over  him;  intimating  that  its 
punishment  will  overtake  him. 

'°  The  words,  as  given  in  Sam.,  Syr.,  Sept.,  V.,  contain  an  invitation  to  go  out  into  the  fields,  which, 
however,  is  wanting  in  Chald.,  Ar.,  and  a  Latin  MS.  of  the  ninth  century,  mentioned  by  De  Long,  Ande- 
gavi  Bihl.  S.  AlbinL  Ord.  S.  Benedict  cod.  1,  2.  Gesenius  maintains  them  to  be  genuine :  but  Eichhorn 
regards  them  as  an  interpolation.  Adam  Clarke  objects  to  P. :  "  Not  talked,  for  this  construction  the 
word  cannot  bear  without  great  violence  to  analogy  and  grammatical  accuracy." 

"  In  that  early  age,  the  Deity  frequently  manifested  Himself.  This  occasion  was  an  important  one. 
The  first  murder — the  murder  of  a  brother — deserved  to  be  strongly  reprobated.  The  murderer  shosild 
be  made  sensible  that,  even  in  the  most  sequestered  spot,  where  every  human  witness  is  removed,  God 
watches  that  blood  be  not  spilt  with  impunity.    Wisdom  10  :  3;  Matt.  23  :  35;  1  John  3  :  12:  Jiide  11. 

^*  Falsehood  uttered  to  God  is  madness.    Could  Cain  hope  to  deceive  Ilim? 

^'  Insolence  like  this  is  incredible:  but  blindness  follows  hardness  of  heart. 

"  This  is  an  eloquent  expression  of  the  appeal,  which  is  implicitly  made  to  Divine  justice.  'I'he  Wood 
that  sinks  into  the  earth  speaks  in  tones  that  reach  the  highest  heavens, 

^'  These  words  are  marked  in  the  text  as  separated  from  those  which  follow. 

^''  Barrenness  is  to  mark  the  soil  where  Cain  is  to  labor  henceforward.  The  curse  which  his  crime 
draws  on  him  affects  even  the  ground  on  which  he  treads.  He  will  flee  away  to  a  desert  spot,  where,  still 
agitated  by  the  furies  of  his  evil  conscience,  he  shall  be  unable  to  cultivate  the  soil  successfully. 

"  Syr.,  Chal.,  Ar.,  Sept.,  Sam.  P.  '-My  punishment  is  greater  than  I  can  bear."  Clarke  prefer.*! 
the  marginal  reading,  which  is  conformable  to  V,  Cain,  terrified  by  the  enormity  of  his  crime,  yield.?  to 
despair. 

"  From  the  land  where  the  crime  was  perpetrated. 

"  Cain  would  fain  hide  himself  from  the  Divine  sight;  but  he  knows  that  he  must  remain  exposed  to 
the  All-searching  eye. 


36  THE    BOOK     OF     GENESIS. 

vagabond  and  a  fugitive^'^  on   the  earth :   every  one,  therefore,  who 
findeth  me,  will  kill  me.-^ 

15.  And  the  Lord  said  to  him  :  No,  it  shall  not  be  so:^  but  -who- 
ever killeth  Cain,  shall  be  punished  seven-fold.^  And  the  Lord  set 
a  marP*  upon  Cain,  that  whoever  found  him  should  not  kill  him. 

16.  And  Cain  went  out  from  the  presence  of  the  Lord,^  and  dwelt 
as  a  fugitive  on  the  eartlr'^  at  the  east  side  of  Eden. 

17.  And  Cain  knew  his  wife,^  and  she  conceived  and  brought  forth 
Henoch :  and  he  built  a  citj,'"^  and  called  it  by  the  name  of  his  son 
Henoch. 

18.  And  Henoch  begot  Irad,  and  Irad  begot  Maviael,  and  Maviael 
begot  Mathusael,  and  Mathusael  begot  Lamech : 

19.  Who  took  two  wives  :^  the  name  of  the  one  was  Ada,  and  the 
name  of  the  other  Sella. 

20.  And  Ada  brought  forth  Jabel :  Avho  was  the  father  of  such  as 
dwell  in  tents,^  and  of  herdsmen.^^ 

21.  And  his  brother's  name  was  Jubal :  he  was  the  father  of  those 
who  play  upon  the  harp  and  the  organ.^^ 

22.  And  Sella  brought  forth  Tubalcain,^  who  w^as  an  artificer^^  in 

^  Lit.  "  Trembling  and  wandering." 

='  He  feels  that  he  deserves  death,  and  he  views  every  one  as  the  probable  avenger  of  his  brother. 
Hitherto  no  mention  has  been  made  of  any  other  men  but  Abel  and  Cain,  with  their  parents;  but  many 
other  children  had  been  born  to  Adam,  who  "  begot  sons  and  daughters"  not  specially  named  in  the  sacred 
text.  Abel  was  slain  nearly  one  hundred  and  thirty  years  after  the  creation  of  Adam,  as  we  may  gather 
from  the  birth  of  Seth  at  that  period,  who  was  given  to  console  the  afflicted  parents  for  the  death  of  their 
loved  child.  S'omc  suppose  that  the  human  family  may  have  already  numbered  one  hundred  thousand 
members :  others  reduce  it  to  twelve  hundred. 

^  Sept.,  v.,  read  pX7,  instead  of  the  present  reading  p7.    Syr.  favors  the  former  reading. 

'^  Lest  men  should  take  on  them  to  exercise  vengeance,  God  forbade  it  under  the  severest  penalties. 

'^  What  this  sign  was  is  unknown.    Some  think  that  God  vouchsafed  to  Cain  a  token  of  Ilis  protection. 

-'  Cain  went  from  the  place  where  God  had  manifested  Himself:  "from  the  face  of  God." 

'^  P.  "  Land  of  Nod."  II.  is  rendered  in  anc.  vers,  as  a  proper  name.  St.  Jerome  understands  it  as 
expressing  the  wandering  and  unsettled  state  of  Cain.  See  qu(Kst.  in  Genes. 

-''  No  mention  has  been  hitherto  made  of  the  birth  of  any  daughter  to  Eve,  although  doubtless  several 
were  born.    Cain  took  one  of  them  for  wife,  as  was  lawful  from  the  necessity  of  propagating  the  race. 

"  Cain,  although  not  altogether  stationary,  built  a  city,  which  he  called  by  the  name  of  his  son.  Strabo 
2  :  192,  and  Pliny  6  :  10,  12,  make  mention  of  a  Caucasian  people  so  called.  Cain  may  have  had  many  sons 
and  daughters,  with  a  large  number  of  their  descendants,  when  he  undertook  to  build.  The  Scripture 
records  the  birth  only  of  the  more  conspicuous.  It  is  by  no  means  certain  that  Henoch  was  his  first  son, 
or  that  the  building  of  the  city  was  undertaken  soon  after  his  birth.  There  is  a  remarkable  resemblance 
of  names  between  several  of  the  descendants  of  Seth  and  of  Cain : — 

Cain:    Henoch,      Irad,  Maviael,         Mathusael,     Lamech. 

Seth:    Enofl,  Cainan,         .Malaleel,         .lared,  Henoch,        IMathusala,        Lamech. 

^  He  was  the  first  to  violate  the  original  unity  of  marriage. 

«»  The  singular  is  put  for  the  plural  in  the  text.  Up  to  the  time  of  Jabel,  tents  were  not  used  by  the 
shepherds. 

»•  U.  means  possession ;  but  It  is  used  of  herdsmen.  Jn/ra  46  :  34. 

'''  Jubal  introduced  the  use  of  wind  and  chord  instruments  of  music. 

'^  This  name  resembles  Yulcan.  It  is  not  unlikely  that  the  fables  concerning  him  arose  Arom  traditions 
regarding  this  famous  workman. 

^  T.  '« .Malleator  et  artlfex."    Two  terms  are  used  for  one. 


GENESIS    V.  37 

every  kind  of  copper  and  iron  work.     And  the  sister  of  Tubalcain 
was  Noema. 

23.  And  Lamech  said  to  his  wives  Ada  and  Sella :  Hear  my  voice, 
ye  wives  of  Lamech,  hearken  to  my  speech  :^  for  I  have  slain  a  man'^'^ 
to  the  wounding  of  myself,^''  and  a  stripling^  to  my  own  bruising. 

24.  Seven-fold  vengeance  shall  be  taken  for  Cain  :  but  for  Lamech 
seventy  times  seven-fold.^^ 

25.  Adam  also  knew  his  wife  again :  and  she  brought  forth  a  son, 
and  called  his  name  Seth,  saying :  God  hath  given  me^'^  another  seed''^ 
for  Abel  wliom^  Cain  slew. 

26.  To  Seth  also  was  born  a  son,^'^  whom  he  called  Enos  :  this  man 
began^^  to  call  upon  the  name  of  the  Lord.       • 


CHAPTER    V. 


THE  GEXEALOGY,  AGE,  AND  DEATH  OF  THE  PATRIARCHS,  FROM  ADAM  TO  NOE.   THE 
TRANSLATION'  OF  ENOCH. 

1.  This  is  the  book  of  the  generation^  of  Adam.     In  the  day  on 
which  God  created  man,  He  made  him  to  the  likeness  of  God. 

2.  He  created  them  male  and  female ;  and  He  blessed  them  :  and 
called  their  name  Adam,^  in  the  day  when  they  were  created. 

^*  This  form  of  address  partakes  of  poetry. 

^^  It  is  rendered  interrogatively  in  Ar.,  as  if  Lamech  undertook  to  dissipate  the  fears  of  his  wives  by 
asking  them  :  was  his  offence  in  the  double  marriage  as  great  as  if  he  had  slain  a  man?  Onkelos  inserts 
a  negation.  Ar.  implies  it.  Sam.,  Syr.,  Sept ,  support  V.,  according  to  which,  Lamech  informs  his  wives 
of  the  death  of  a  young  man.  whom  he  had  slain  in  self  defence,  or  accidentally. 

"'  H.j  Sept.,  v.,  appear  to  state,  that  the  death  was  the  occasion  of  a  wound  to  Lamech;  but  Sam.,  Syr., 
mean  that  by  wounding  he  killed  him. 

^  The  youth  is  the  .«ame  already  spoken  of  as  a  man.  It  is  usual  in  II.  poetry  to  express  the  same 
idea  in  the  two  members  of  the  sentence. 

^^  From  the  vengeance  denounced  against  any  one  who  should  kill  Cain,  although  guilty  of  fratricide, 
Lamech  infers  that  far  greater  punishment  awaits  the  man  who  would  take  away  his  life,  since  his  guilt 
was  much  less. 

^"  In  the  text  the  allusion  is  plain.  "  Other  offspring. 

•*-  Lit.  "  For  Cain  slew  him."  The  repeated  use  of  the  causal  particle  marks  the  simplicity  of  ancient 
style. 

"  A  long  interval  of  time  elapsed  ;  but  the  sacred  writer  connects  the  facts. 

"  As  the  first  tent-makers,  herdsmen,  smiths,  and  musicians  have  been  named,  so  the  first  leader  of 
public  worship  is  now  mentioned.  God  had  received  from  the  beginning  homage  and  Offerings  from  Cain 
and  Abel ;  but  He  was  now  publicly  invoked  in  assemblies  of  men  guided  by  Enos.  P.  "  Then  began 
men."    Sept.,  V.,  refer  it  to  Enos. 

'■  A  genealogical  table.    H.  P.  "  Generations." 

^  The  name  was  given  to  the  first  man;  but  it  was  common  thenceforward  to  every  member  of  the 
human  family. 


38  THE    BOOK    OF    GENESIS. 

3.  And  Adam  lived  a  hundred  and  thirty  years,  and  begot  a  son 
to  his  own  image  and  likeness,^  and  called  his  name  Seth. 

4.  And  the  days  of  Adam,  after  he  begot  Seth,  were  eight  hundred 
years :  and  he  begot  sons  and  daughters. 

5.  And  all  the  time  that  Adam  lived  came  to  nine  hundred  and 
thirty  years,^  and  he  died.^ 

6.  Seth  also  lived  a  hundred  and  five  years,  and  begot  Enos. 

7.  And  Seth  lived,  after  he  begot  Enos,  eight  hundred  and  seven 
years,  and  begot  sons  and  daughters. 

8.  And  all  the  days  of  Seth  were  nine  hundred  and  twelve  years, 
and  he  died. 

9.  And  Enos  lived  ifinety  years,  and  begot  Cainan. 

10.  After  whose  birth^  he  lived  eight  hundred  and  fifteen  years, 
and  begot  sons  and  daughters. 

11.  And  all  the  days  of  Enos  were  nine  hundred  and  five  years, 
and  he  died. 

12.  And  Cainan  lived  seventy  years,  and  begot  Malaleel. 

13.  And  Cainan  lived,  after  he  begot  Malaleel,  eight  hundred  and 
forty  years,  and  begot  sons  and  daughters. 

14.  And  all  the  days  of  Cainan  w^ere  nine  hundred  and  ten  years, 
and  he  died. 

15.  And  Malaleel  lived  sixty-five  years,  and  begot  Jared. 

16.  And  Malaleel  lived,  after  he  begot  Jared,  eight  hundred  and 
thirty  years,  and  begot  sons  and  daughters. 

17.  And  all  the  days  of  Malaleel  were  eight  hundred  and  ninety- 
five  years,  and  he  died. 

18.  And  Jared  lived  a  hundred  and  sixty-two  years,  and  begot 
Henoch. 


'  This  manner  of  expression  wag  used  in  regard  to  Adam  created  to  the  likeness  of  God.  It  here 
means  the  resemblance  of  Seth  to  his  father,  as  man  to  man.  liupra  1 :  27;  9:6;  Wisdom  2  :  23; 
Eccli.  17  :  1. 

*  1  Par.  1  :  1.  The  extraordinary  length  of  human  life  has  appeared  so  incredible  to  some,  that  they 
have  siipposed  the  ancient  year  to  haye  been  much  shorter  than  our  own;  but  from  the  history  of  the 
deluge,  it  is  easily  seen  that  the  years  contained  twelve  months,  and  each  month  twenty-eight  or  more 
days.  There  is  no  reason  to  suppose,  that  in  the  same  book,  within  a  few  chapters,  the  sacred  writer 
uses  &  dlfTi-rent  mode  of  computation,  without  giving  any  notice  of  it  to  the  reader.  Even  should  we 
admit  that  the  two  narratives  were  originally  by  different  authors,  Moses,  in  adopting  them,  would  not 
have  failed  to  Intimate  the  change  of  the  mode  of  counting  time.  It  should  not  seem  wonderful,  that 
whilst  human  nature  was  in  its  original  vigor,  and  the  primitive  soil  yielded  wholesome  food,  and  the 
fttmosphcro  was  probably  free  from  noxious  vaporo,  the  life  of  man  was  extended  to  a  period  nine  times 
as  great  as  that  which  is  now  its  utmost  limit.  The  tradition  of  the  long  lives  of  the  ancients  ia  common 
to  the  heathens.    Ilesiod,  among  others,  states  that  they  lived  a  thousand  years. 

*  This  statement  is  full  of  emphasis.    The  longest  life  leads  to  death. 

*  II.  1'.  "  And  Knos  lived  after  he  bogat  Cainan."    V.  expresses  it  briefly. 


G  E  N  E  S I S     V.  39 

19.  And  Jared  lived,  after  he  begot  Henoch,  eight  hundred  years, 
and  begot  sons  and  daughters. 

20.  And  all  the  days  of  Jared  were  nine  hundred  and  sixty-two 
years,  and  he  died. 

21.  And  Henoch  lived  sixty-five  years,  and  begot  Mathusala. 

22.  And  Henoch  walked  with  God  -J  and  lived,  after  he  begot 
Mathusala,  three  hundred  years,  and  begot  sons  and  daughters. 

23.  And  all  the  days  of  Henoch  were  three  hundred  and  sixty -five 
years. 

24.  And  he  walked  with  God,  and  was  seen  no  more  :^  because  God 
took  him.® 

25.  And  Mathusala  lived  a  hundred  and  eighty-seven  years,  and 
begot  Lamech. 

26.  And  Mathusala  lived  after  he  begot  Lamech,  seven  hundred 
and  eighty-two  years,  and  begot  sons  and  daughters. 

27.  And  all  the  days  of  Mathusala  were  nine  hundred  and  sixty- 
nine  years,  and  he  died. 

28.  And  Lamech  lived  a  hundred  and  eighty-two  years,  and  begot 
a  son. 

29.  And  he  called  his  name  Noe,  saying :  This  same  shall  comfort 
us^°  for  the"  works  and  toil  of  our  hands  on  the  earth,  which  the  Lord 
hath  cursed. 

30.  And  Lamech  lived  after  he  begot  Noe,  five  hundred  and  ninety- 
five  years,  and  begot  sons  and  daughters. 

31.  And  all  the  days  of  Lamech  came  to  seven  hundred  and 
seventy-seven  years,  and  he  died.  And  Noe,  when  he  was  five  hun- 
dred years  old,  begot  Sem,  Cham,  and  Japheth.^^ 

,  ■■  Ilenoch  lived  in  a  manner  pleasing  to  God.  Eccli.  44  :  16. 

'  Lit.  " He  was  not:"  he  ceased  to  be  among  men. 

"  God  took  him  from  among  men  in  an  extraordinary  manner,  without  subjecting  him  to  death.  He 
was  transported  to  a  place  of  repose  and  happiness.  Heb.  11  :  5. 

^'^  Sam.,  Syr.,  Ar.,  as  also  Onkelos,  thus  understand  it.  Sept.  and  St.  Jerome  explain  it  of  repose.  The 
term  which  signifies  comfort,  has  an  additional  letter.  An  allusion  to  it  may  be  implied.  Grotius  thinks 
that  Sept.  read  :  UrTy  which  he  approves. 

"  Amidst  the  works.  St.  Jerome  says,  that  Noe  was  so  called,  because  the  labors  of  men  were  super- 
seded by  the  deluge  in  his  time,  and  thus  repose  was  granted  to  the  earth. 

"  They  were  born  after  Noe  had  attained  to  that  age.  The  discrepancies  between  the  number  of  years 
assigned  to  each  of  the  antediluvians,  according  to  11.,  Sam.,  Sept.,  respectively,  are  not  easily  adjusted. 
II.  calculation  is  generally  followed,  although  some  think  that  it  contracts  the  age  of  the  world  too  much. 
No  precise  chronology  is  presented  by  the  sacred  writer;  but  from  the  ages  assigned  to  the  individuals 
in  the  series,  a  proximate  calculation  may  be  formed,  which,  however,  differs  according  to  the  standard 
which  is  adopted.    H.  and  V.  give  the  following  facts  :— 

1.  Adam,  130  became  a  father,  lived  afterwards  800— his  whole  life  930 

2.  Seth,  105  "  "  807  "  912 

3.  Enos,  90  "  «  815  "  905 

4.  Cainan,  70  "  "  840  ='  910 

5.  Malaleel,  65  "  "  830  "  895 


40  THEBOOKOFGEXESIS. 


CHAPTER    VI. 
man's  six  is  the  cause  of  the  deluge,     noe  is  commanded  to  build  the  ark. 

1.  And  after  men  began  to  multiply  upon  the  earth,  and  daughters 
were  born  to  them/ 

2.  The  sons  of  God^  seeing  that  the  daughters  of  men^  were  fair, 
took  to  themselves  wives  of  all  whom  they  chose. 

3.  And  God  said :  My  spirit  shall  not  remain^  in  man  forever,-^  be- 
cause*^ he  is  flesh,  and  his  days  shall  be  a  hundred  and  twenty  years.'' 

4.  Now  giants^  were  upon  the  earth  in  those  days.  For  after  the 
sons  of  God  went  in  to  the  daughters  of  men,  and  they  brought 
forth  children,  these  are  the  mighty  men^  of  old,^*^  men  of  renown.^^ 

5.  And  God  seeing  that  the  wickedness  of  men  was  great  on  the 
earth,  and  that  all  the  thought  of  their  heart  was  bent  upon  evil  at 


162  became  a  father,  liTed  afterwards  800— his  whole  life  962 

«  "  300  "  365 

"  "  782  "  969 

"  595  "  777 

"  «  450  "  950 

1656 

'  The  sacred  writer  speaks  here  of  those  who  were  the  occasion  of  general  corruption,  as  population 
increased. 

'  The  descendants  of  Seth,  who  professed  special  devotion.  Several  of  the  ancients  thought,  that  an- 
gels, in  human  form,  had  intercourse  with  women:  but  this  is  deservedly  rejected. 

'  The  descendants  of  Caiu. 

*  V.  is  conformable  to  Sept ,  Syr ,  Chald.  Sam.,  has  strive,  P.  When,  however,  H.  bears  this  meaning, 
it  is  generally  followed  by  DJ»,  as  in  Eccl.  6  :  10.  St.  .Jerome  renders  it  to  judge.  Eichhorn  says,  that  On- 
kelos  gives  the  true  meaning:  "This  wicked  generation  shall  not  abide  before  me  forever." 

*  For  an  age— a  long  space. 

•^  The  ancient  interpreters,  and  many  of  the  moderns,  believe  11  to  be  compounded  of  a  preposition, 
relative,  and  adverb,  and  translate  it  P.:  "  For  that  he  also  is  flesh."  Others  derive  it  from  a  verb,  and 
render  it:  "On  account  of  their  delinquency." 

^  The  abridgment  of  human  life  is  thought  to  be  here  intimated:  or  rather  this  period  is  assigned  for 
the  continuance  of  the  actual  state  of  things,  to  bo  succeeded  by  a  deluge,  in  case  of  the  impenitence  of 
men.  It  appears  that  only  a  hundred  years  elapsed  before  the  deluge  took  place,  which  St.  Jerome  as- 
cribes to  human  wickedness  :  "  Because  men  refused  to  do  penance,  God  would  not  await  the  appointed 
time."  Qu(e*t.  in  Gen.  Some,  however,  think  that  this  announcement  was  made  twenty  years  previously 
to  tbo  order  for  constructing  the  ark. 

•  The  term  signifies  persons  falling,  or  rushing  with  violence.  The  existence  in  early  times  of  men  of 
extraordinary  strength  and  daring,  was  among  the  traditions  of  the  heathens. 

•  The  violent  passions  of  the  ungodly  may,  in  some  measure,  account  for  the  strength  and  excesses  of 
their  offitpring.  Their  stature  may  have  been  much  beyond  the  common  size,  which  was,  probably  much 
greater  than  the  modern.    Profane  history,  and  still  more  poetry,  (-cU  )>rat<'  tluni. 

'"  The  times  wherein  they  lived  were  ancient  in  regard  to  Moses.  '•  ii.  "of  name." 

'*  Such  wa«  the  general  and  almost  universal  corruption.  At  all  times  men  sought  sensual  gratiflca* 
tion.    In/ra  8  :  21 ;  Matt  16  :  19. 


all  times,^^ 

6.  Jared, 

162 

7.  Henoch, 

65 

8.  Mathnsalem. 

,  187 

9.  Lamech, 

182 

10.  Noe, 

600 

Down  to  the  deluge, 

100 

GENESISVI.  41 

6.  It  repented^^  Him  that  he  had  made  man  on  the  earth.  And 
being  grieved  at  heart, 

7.  He  said  :  I  will  destroy  from  the  face  of  the  earth"  man,  whom 
I  have  created,  man  and  beasts,^^  the  creeping  thing  and  the  fowls  of 
the  air,  for  it  repenteth  Me  that  I  have  made  them.^*^ 

8.  But  Noe  found  grace^''  before  the  Lord.^^ 

9.  These  are  the  generations^^  of  Noe  :  Noe  was  a  just  and  perfect 
man^'^  in  his  generations,^^  he  walked  w^ith  God.^^ 

10.  And  he  begot  three  sons,  Sem,  Cham,  and  Japheth.-^ 

11.  And  the  earth  was  corrupt  before  God,-^  and  was  filled"^  with 
iniquity.^^ 

12.  And  when  God  had  seen  that  the  earth  was  corrupt  (for  all 
flesh^''  had  corrupted  its  way  upon  the  earth), 

13.  He  said  to  Noe :  The  end  of  all  flesh  is  come  before  me,^  the 
earth  is  filled  with  iniquity  through  them,  and  I  will  destroy  them 
with  the  earth. 

14.  Make  thee  an  ark  of  timber^^  planks :  thou  shalt  make  rooms 
in  the  ark,  and  thou  shalt  pitch  it  within  and  without. 


"  II.  p.  "It  repented  the  Lord."  This  marks  how  abominable  in  the  Divine  sight  were  the  crimes  of  men. 
God  had  foreseen  them,  and  lie  could  not  possibly  repent  of  His  own  acts  or  decrees:  but  the  sentence 
which  lie  passed  on  the  race,  was  such  as  if  He  deeply  regretted  the  creation  of  man.  miosis  elsewhere 
tells  us,  that  He  is  not  as  man,  liable  to  change  or  repentance.  Numb.  3:19;  1  Kings  15  :  10, 11,  29. 
The  language  here  employed  is  figurative,  and  designed  to  signify  the  opposition  of  the  prevarications  of 
men  to  the  holiness  of  the  Divine  Nature.    V.  "Tactus  dolore  cordis  intrinsecus." 

"  This  means  the  destruction  of  men  from  off  the  face  of  the  earth.  U.  signifies  to  wipe  off  as  one 
wipes  a  dish.    See  4  Kings  21  :  13. 

"  God  exercises  His  supreme  dominion  in  extending  His  sentence  to  irrational  animals.  The  greatness 
of  His  anger  is  manifested  in  the  general  catastrophe,  involving  even  them :  and  man  is  puni-shed  in 
their  destruction,  ?ince  they  were  created  for  his  use. 

^'^  God  is  said  to  repent  for  having  made  the  animals,  because  He  is  displeased  at  man,  for  whom  they 
were  made. 

"  Grace  here  means  favor,  acceptance.  Doubtless  he  was  supernaturally  sanctified,  and  made  accept- 
able. 

'*  The  Jews  divided  the  five  books  of  Moses  into  fifty-four  sections,  the  first  of  which  terminates  here. 
A  section  was  publicly  read  in  the  synagogue  on  each  sabbath,  since  they  had  fifty-four  sabbaths  in  their 
intercalated  year,  in  which  a  month  was  added :  in  other  years  they  reduced  the  lessons  to  fifty-two,  by 
joining  two  lessons  on  two  occasions. 

"  nnSp.  This  means  the  genealogical  tables,  or  list  of  descents.  The  term  may  extend  to  all  the 
actions  of  life.    This  is  the  history  of  Noe  :  these  are  the  events  that  regard  him. 

-"  The  justice  and  perfection  of  Noe  were  such,  that  no  serious  fault  could  be  laid  to  his  charge. 

"'  ITTmi-  This  regards  rather  the  age  in  which  he  lived,  than  his  own  actions,  and  is  so  explained 
in  Syr.,  Ar.    It  is,  however,  seldom  used  in  the  plural  number  in  this  sense. 

--  This  signifies  his  attention  to  the  Divine  will  and  presence. 

^  The  order  of  their  birth  is  not  apparent  from  this  passage. 

-*  The  earth  is  said  to  be  corrupted,  on  account  of  the  crimes  of  men. 

-'•  The  reality  and  magnitude  of  the  corruption  are  thus  expressed. 

^  II.  P.  '•  Violence."     Tvfra  v.  13. 

•*  The  corruption  was  general.    All  flesh  is  put  by  the  figure  synecdoche  for  all  men. 

2'  The  end  of  all  men  is  determined  in  the  Divine  council. 

""  This  wood  is  thought  to  be  like  cypress.    P.  "Gopher-wood." 


42  THEBOOKOFGENESIS. 

15.  And  thus  shalt  thou  make  it :  The  length  of  the  ark  shall  be 
three  hundred  cubits,  the  breadth  of  it  fifty  cubits,  and  the  height  of 
it  thirty  cubits.^ 

16.  Thou  shalt  make  a  window^^  in  the  ark,  and  in  a  cubit  shalt 
thou  finish  the  top  of  it  :^^  and  the  door  of  the  ark^  thou  shalt  set  in 
the  side  :  with  lower,  middle  chambers,  and  third  stories,^^  shalt  thou 
make  it. 

17.  Behold  I  will  bring-^  the  waters  of  a  great  flood  upon  the  earth, 
to  destroy  all  flesh,  in  which  is  the  breath  of  life  under  heaven.  All 
things  which  are  in  the  earth  shall  be  consumed. 

18.  And  I  wull  establish^^  My  covenant  with  thee,  and  thou  shalt 
enter  into  the  ark,  thou  and  thy  sons,  and  thy  wife,  and  the  wives  of 
thy  sons  with  thee. 

19.  And  of  every  living  creature  of  all  flesh,  thou  shalt  bring  two 
of  a  sort  into  the  ark,  that  they  may  live  with  thee  :  of  the  male  sex, 
and  the  female. 

20.  Of  fowls  according  to  their  kind,  and  of  beasts  in  their  kind, 
and  of  everything  which  creepeth  on  the  earth  according  to  its  kind : 
two  of  every  sort  shall  go  in  with  thee,  that  they  may  live. 

21.  Thou  shalt  take  unto  thee  of  all  food  w^hich  may  be  eaten,  and 
thou  shalt  lay  it  up  with  thee :  and  it  shall  be  food  for  thee  and 
them. 

22.  And  Noe  did  all  things  which  God  commanded  him. 


CHAPTER   VII. 


XOE  WITH  Ills  FAMILY  GOES  INTO  TUE  ARK.   THE  DELUGE  OVERFLOWS  THE  EARTH. 

1.  And  the  Lord  said  to  him :   Go  in,  thou  and  all  thy  household^ 


*  The  smallest  cubit  being  of  eighteen  inches,  the  dimensions  of  the  arlc  miist  have  been  vast,  espe- 
cially if  the  sacred,  or  the  Egyptian  cubit,  both  of  which  were  nearly  twenty-two  inches,  were  the  mea- 
sure. It  was  547  feet  long,  92  feet  broad,  and  54  feet  high.  Dr.  Arbuthnot  calculates  its  capacity  of 
storage  at  81,062  tons. 

="  This  appears  to  have  been  a  skylight,  or  several  skylights. 

="  The  roof  was  to  slope  gently,  so  that  the  rise  to  the  middle  should  be  b  cubit.  L.  "Thou  shalt  finish 
it  above,  to  be  one  cubit  broad."  »  A  place  for  a  door. 

"  The  noun  is  understood.  The  throe  stories  were  so  arranged  as  to  provide  for  order,  cleanlines!», 
and  the  proper  management  of  the  animals. 

'*  The  te.\t  has  the  participle,  which  here,  as  often  elsewhere,  has  the  force  of  the  future. 

'■^  God  ▼oacbsafes  to  bind  Himself,  as  it  were,  to  protect  Ills  faithful  servant,  making  a  covenant  with 
him.  >  L. 


GENESIS     VII.  43 

into  the  ark :  for  thee  I  have  seen  just  before  me  in  this  genera- 
tion.^ 

2.  Of  all  clean  beasts  take  seven  and  seven,^  the  male  and  the 
female :  but  of  the  beasts  which  are  unclean  two  and  two,  the  male 
and  the  female. 

3.  Of  the  fowls  of  the  air  also  seven  and  seven,  the  male  and  the 
female :  that  seed  may  be  saved"*  upon  the  face  of  the  whole  earth. 

4.  For  jet  a  while,  and  after  seven  days,  I  will  rain  upon  the  earth 
forty  days  and  forty  nights  :  and  I  will  destroy  every  substance  which 
I  have  made,^  from  oif  the  face  of  the  earth. 

5.  And  Noe  did  all  things  which  the  Lord  had  commanded  him. 

6.  And,  he  was  six  hundred  years  old,  when^  the  waters  of  the 
flood  overflowed  the  earth. 

7.  And  Noe  went  in,  and  his  sons,  his  wife  and  the  wives  of  his 
sons  with  him  into  the  ark,  because  of  the  waters  of  the  flood. 

8.  And  of  beasts  clean  and  unclean,  and  of  fowls,  and  of  every 
thing  which  moveth  upon  the  earth, 

9.  Two  and  two  Avent  in  to  Noe  into  the  ark,  male  and  female,  as 
the  Lord  had  commanded  Noe. 

10.  And  after  the  seven  days  were  passed,  the  waters  of  the  flood 
overflowed  the  earth. 

11.  In  the  six  hundredth  year  of  the  life  of  Noe,  in  the  second 
month,  on  the  seventeenth  day  of  the  month,^  all  the  fountains  of 
the  great  deep  were  broken  up,  and  the  floodgates  of  heaven  were 
opened  :^ 

12.  And  the  rain  fell  upon  the  earth  forty  days  and  forty  nights. 

13.  In  the  selfsame  day^  Noe,  and  Sem,  and  Cham,  and  Japheth, 
his  sons,  his  wife,  and  the  three  wives  of  his  sons  with  them,  went 
into  the  ark : 

14.  They  and  every  beast  according  to  its  kind,  and  all  the  cattle 
after  their  kind,  and  everything  which  moveth  upon  the  earth  accord- 


^  Age. 

'  The  distinction  of  clean  and  unclean  animals,  before  the  Mosaic  law,  may  have  been  taken  from 
their  habits,  or  their  fitness  or  unfitness  for  sacrifice. 

*  That  the  -various  species  might  be  preserved. 

*  This  is  particularly  emphatic.    God  destroys  His  own  work,  because  it  is  perverted  and  profaned. 
<*  H.  "  And." 

''  The  Jews  began  the  year  on  the  22d  September,  so  that  the  commencement  of  the  deluge  happened 
on  the  6th  November.  The  sacred  year  began  in  March.  It  was  the  year  1656,  according  to  the  Hebrew 
chronology. 

^  Heaven  is  represented  as  if  closed  up  by  bars,  or  sluices,  which  being  removed,  the  waters  rush  forth 
in  torrents.     Seneca  presents  a  similar  idea  of  a  deluge.  1.  3,  c.  27. 

"  H.,  which  means  bone,  or  substance,  seems  here  employed  to  express  the  dawn. 


44  THEBOOKOFGENESIS. 

ing  to  its  kind,  and  every  fowl  according  to  its  kind,  all  birds,  and 
all  that  fly,^*^ 

15.  Went  in"  to  Noe  into  the  ark,  two  and  two  of  all  flesh,  in 
which  was  the  breath  of  life.^^ 

16.  And  they  that  went  in,  went  in  male  and  female  of  all  flesh,  as 
God  had  commanded  him  :  and  the  Lord'^  shut  him  in.^^ 

17.  And  the  flood  was  forty  days  upon  the  earth :  and  the  waters 
increased,  and  lifted  up  the  ark  on  high  from  the  earth. 

18.  For  they  overflowed  exceedingly :  and  filled  all  on  the  face  of 
the  earth :  and  the  ark  was  carried  upon  the  waters. ^^ 

19.  And  the  waters  prevailed  exceedingly^*"  upon  the  earth :  and 
all  the  high  mountains  under  the  whole  heaven  were  covered.^'' 

20.  The  water  was  fifteen  cubits  higher  than  the  mountains  which 
it  covered. ^^ 

21.  And  all  flesh  was  destroyed  which  moved  upon  the  earth,  both 
of  fowl,  and  of  cattle,  and  of  beasts,  and  of  all  creeping  things  that 
creep  upon  the  earth :  and  all  men. 

22.  And  all  things  in  which  is  the  breath  of  life  on  the  earth, 
died. 

23.  And  it^^  destroyed  all  the  substance  which  was  upon  the  earth, 
both  man  and  beast,  and  the  creeping  things  and  fowls  of  the  air ; 


"  II.  "Every  bird  of  every  wing."  P.  "Of  every  sort."  L.  "Every  bird,— everything  that  hath 
wings." 

■*  It  does  not  appear  that  the  animals  presented  themselves  instinctively.  Nee  selected  from  the  num- 
bers that  came  within  his  reach.  The  signs  of  the  approaching  catastrophe  in  the  state  of  the  atmo- 
pphere— clouds,  thunder,  and  lightning,  whirlwinds,  and  other  disorders  of  the  elements— may  have 
impelled  the  affrighted  animals  to  gather  near  the  ark. 

"  Of  all  animals. 

"  The  alternate  use  of  the  names  of  the  Deity,  in  such  immediate  connection,  is  remarked.  It  is  plain 
that  the  distinction  observed  in  the  first  chapters  is  here  entirely  neglected. 

"  It  was  not  unworthy  of  God  to  clo.se  the  ark  in  such  a  manner  as  to  protect  Uis  servant.  We  need 
not  imagine  any  act  but  His  will.    V.  Deoris  need  not  be  expressed. 

»»  H.  '«0n  the  face  of  the  waters." 

'"  II.  "Greatly,  greatly."    This  is  a  II.  mode  of  expressing  a  superlative. 

"  The  terms  are  as  strong  as  could  well  be  employed  to  declare  the  universality  of  the  deluge,  which 
the  tradition  of  all  nations,  and  the  general  appearance  of  the  surface  of  the  earth,  concur  to  show.  In 
no  other  supposition  could  it  be  necessary  to  preserve  the  animals  in  the  ark.  Cuvier  unequivocally 
admits  that  the  surface  of  the  globe  bears  witness  to  a  great  and  sudden  revolution,  the  date  of  which 
cannot  go  back  beyond  five  or  bI.k  thousand  years.    Discours  sur  Irs  Jicvolutions  du  Glohr.    Pari-s  1830, 

'•  Objections  are  sometimes  made  to  the  possibility  of  obtaining  water  in  sufficient  quantity  to  c<J\-er 
the  surface  of  the  earth,  and  to  rise  to  so  great  a  height  above  it.  Moses  points  to  two  sources,  the  over- 
flowing of  the  seas,  and  the  continued  fall  of  rain  in  torrents  during  forty  days  and  nights.  These  two 
causes  combined  are  abundantly  sufficient  to  account  for  the  effect.  It  is  useless  to  conjecture,  whether 
some  natural  phenomenon  gave  occasion  to  this  deluge.  Some  conjecture  that  the  axis  of  the  earth  was 
changed,  so  that  the  inclination  of  the  ecliptic,  at  an  angle  of  twenty-three  and  a  half  degrees  with  the 
equator,  began  at  that  time.  Geddes,  after  giving  the  calculation  of  Sir  Henry  Englcfield,  observes: 
'*The  possibility  of  a  universal  deluge,  then;  of  a  deluge  rising  fifteen  cubits  above  the  highest  moun- 
tains, can  hardly  be  denied."    Critical  Remarkt. 

"  L.  "The  flood."    It  is  not  unusual  to  refer  to  •  nominatiTe  long  preceding,  v.  17. 


GENESIS    VIII.  45 

and  they  were  destroyed  from  the  earth :  and  Noe  only  remained, 
and  they  who  were  with  him  in  the  ark.^*^ 

24.  And  the  waters  prevailed  upon  the  earth  a  hundred  and  fifty 
days. 


'^'"'^"      CHAPTER    VIII. 


THE    DELUGE   CEASETH.      NOE  GOETH  OUT   OF    THE    ARK,  AND    OFFERETH    A    SACRIFICE. 
god's    COVENANT    TO    HIM. 

1.  And  God  remembered^  Noe,  and  all  the  living  creatures,  and 
all  the  cattle  which  were  with  him  in  the  ark,  and  brought  a  wind 
upon  the  earth,  and  the  waters  abated. 

2.  The  fountains  also  of  the  deep,  and  the  floodgates  of  heaven, 
were  shut  up,  and  the  rain  from  heaven  was  restrained. 

3.  And  the  waters  returned  from  off  the  earth  going  and  coming : 
and  they  began  to  abate  after  a  hundred  and  fifty  days. 

4.  And  the  ark  rested  in  the  seventh  month,  the  seven  and  twen- 
tieth^ day  of  the  month,  upon  the  mountains  of  Armenia.^ 

5.  And  the  waters  were  going  and  decreasing  until  the  tenth 
month :  for  in  the  tenth  month,  the  first  day  of  the  month,  the  tops 
of  the  mountains  appeared."* 

6.  And  after  forty  days  were  passed,  Noe  opening  the  window^  of 
the  ark,  which  he  had  made,  sent  forth  a  raven : 

7.  Which  went  forth  and  did  not  return,^  till  the  waters  were  dried 
up  from  off  the  earth. 

8.  He  sent  forth  also  a  dove  after  him,''  to  see  if  the  waters  had 
now  ceased  from  off  the  face  of  the  earth. 

9.  But  she  not  finding  where  her  foot  might  rest,  returned  to  him 


-^  Wisdom  10  :  4;  Eccl.  o9:  28.  The  entire  destruction  of  human  and  animal  life  is  most  fully  ex- 
pressed in  Tarious  forms.  Eight  human  individuals  only  escaped,  as  St.  Peter  expressly  says.  1  Peter 
3  :  20. 

^  God  is  said  to  remember,  because  He  gave  new  tokens  of  favor. 

-  II.  P.  "  Seventeenth  day."     Sept.,  V. 

=•  H.  P.  "Ararat."    It  is  believed  to  be  a  very  high  mountain  of  Armenia,  southwest  of  Erivan. 

"  Noe  had,  no  doubt,  means  of  observing  from  some  window  or  aperture. 

*  A  breach. 

"  The  raven  fluttered  about  without  re-entering  the  ark.  Syr.,  Sept.  say,  that  the  raven  did  not  re- 
turn ;  whilst  H.,  Sam.,  Ar.  state,  that  it  went  to  and  fro— coming  and  going.  St.  Jerome  read  the  nega- 
tion.    Qucest.  in  Genesius. 

■"  H.  P.  ''  From  him." 


46  THEBOOKOFGENESIS. 

into  the  ark :  for  the  waters  were  upon  the  whole  earth :  and  he  put 
forth  his  hand,  and  caught  her,  and  brought  her  into  the  ark. 

10.  And  having  waited  yet  seven  other  days,  he  again  sent  forth 
the  dove  out  of  the  ark. 

11.  And  she  came  to  him  in  the  evening  carrying  in  her  mouth  a 
bough  of  an  olive  tree,  with  green  leaves.^  Noe  therefore  under- 
stood that  the  waters  were  abated  from  oif  the  earth. 

12.  And  he  stayed  yet  other  seven  days:  and  he  sent  forth  the 
dove,  which  returned  not  any  more  unto  him. 

13.  Therefore  in  the  six  hundredth  and  first  year,  the  first  month, 
the  first  day  of  the  month,  the  waters  were  lessened^  upon  the  earth, 
and  Noe  opening  the  covering  of  the  ark,  looked,  and  saw  that  the 
face  of  the  ground  was  dry. 

14.  In  the  second  month,  the  seven  and  twentieth  day  of  the 
month,  the  earth  was  dried. 

15.  And  God  spake  to  Noe,  saying : 

16.  Go  out  of  the  ark,  thou  and  thy  wife,  thy  sons  and  the  wives 
of  thy  sons  with  thee.^^ 

17.  All  living  things  which  are  with  thee  of  all  flesh,  as  well  in 
fowls  as  in  beasts,  and  all  creeping  things  which  creep  upon  the 
earth,  bring  out  with  thee,  and  go  ye  upon  the  earth :  increase  and 
multiply  upon  it." 

18.  So  Noe  went  out,  he  and  his  sons,  his  wife,  and  the  wives  of 
his  sons  with  him. 

19.  And  all  living  things,  and  cattle,  and  creeping  things  which 
creep  upon  the  earth,  according  to  their  kinds,  went  out  of  the  ark. 

20.  And  Noe  built  an  altar  to  the  Lord  :^^  and  taking  of  all  cattle 
and  fowls  which  were  clean,  offered  holocausts  upon  the  altar. 

21.  And  the  Lord  smelled  a  sweet  savor,^^  and  said :"  I  will  curse 
the  earth^**  no  more  on  account  of  man :  for  the  imagination  of  man's 


*  The  olive  tree  retains  its  verdure  even  under  water.  It  is  remarkable  that  it  has  been  taken  as  the 
emblem  of  peace,  even  by  the  heathens,  as  is  evident  from  Virgil.  iEneid  8  :  116.  Taciferaque  nianu 
ramum  proetendlt  ollvaj. 

»  H.  P.  "  Were  dried  up." 

'"  Notwithstanding  the  measures  taken  by  Noe  to  assure  himself  of  the  state  of  the  earth,  he  did  not 
leave  the  ark  until  he  had  been  Divinely  directed  so  to  do.  We  know  not  in  what  way  these  Divine  com- 
munications were  made. 

»'  Supra  1 :  22,  28.    Jr^fra  9  : 1,  7. 

'-  Tiie  flrst  act  of  Noe  was  to  acknowledge,  by  sacrifice,  the  Supreme  Being,  and  to  return  thanks  for 
his  preservation. 

"  This  is  to  signify  that  they  were  acceptable,  as  objects  i:ratcful  to  the  smell. 

^'  H.  "To  Uis  heart."  P.  "  In  Ilia  heart:"  within  Himself.  It  is  a  beautiful  expression  of  the  Divine 
decree. 

"  II.  P.  «  The  ground." 


GENESIS    IX.  47 

heart  is  prone  to  evil  from  his  youth  :  therefore  I  will  no  more  destroy 
every  living  being^*"  as  I  have  done.^'' 

22.  All  the  days  of  the  earth,  seedtime  and  harvest,  cold  and  heat, 
summer  and  Avinter,  night  and  day,  shall  not  cease. 


CHAPTER    IX. 

GOD    BLESSETH    XOE  :    FORBIDDETH    BLOOD  :    AXD    PROMISES    NEVER    MORE  TO    DESTROY 
THE    WORLD    BY    WATER.       THE    BLESSING    OF    SEM    AND    JAPHETH. 

1.  And  God  blessed  Noe  and  his  sons.^  And  He  said  to  them  : 
Increase,  and  multiply,  and  fill  the  earth. 

2.  And  let  the  fear  and  dread  of  you  be  upon  all  the  beasts  of 
the  earth,^  and  upon  all  the  fowls  of  the  air,  and  all  that  move  upon 
the  earth  :^  all  the  fishes  of  the  sea  are  delivered  into  your  hand. 

3.  And  everything  which  moveth  and  liveth  shall  be  food  for  you : 
even  as  the  green  herbs  have  I  delivered  to  you  all  things :'' 

4.  But  flesh  with  blood^  ye  shall  not  eat. 

5.  For  the  blood  of  your  lives'*  I  will  require  from  every  beast,'^  and 
at  the  hand  of  man,  at  the  hand  of  every  man,  and^  of  his  brother, 
will  I  require  the  life  of  man. 


16  Supra  6:5;  Matt.  15  :  19.    V.  "  Sensus  et  cogitatio  :"  nty\ 

"  The  great  frailty  of  man  moves  God  to  withhold  the  severe  punishment  which  Ills  justice  might 
inflict.    This  is  not  a  change  of  counsel,  since  it  was  decreed  from  eternity. 

1  God  renews  the  blessing  given  originally  to  Adam  for  the  propagation  of  mankind.  Supra  1  :  22,  28  ; 
8:17. 

'  After  the  awful  manifestation  of  Divine  anger,  it  might  be  thought  that  the  dominion  of  man  over 
other  animals  had  been  withdrawn.  God  vouchsafes  to  give  an  assurance  of  its  continuance.  H.  P.  "And 
upon  all  the  fishes  of  the  sea."'  This  clause,  as  well  as  the  preceding,  is  governed  by  the  preposition.  All 
are  delivered  over  to  the  control  of  man. 

^  In  the  text  there  is  an  inverse  construction.    Lit.  "In  everything  by  which  the  ground  is  moved." 

*  Supra  1  :  29.  Now,  for  the  first  time,  animal  food  was  conceded  to  man,  in  consideration  of  the 
diminution  of  human  strength  by  the  great  revolution  of  nature.  A  less  quantity  of  nutrition  was  also 
contained  in  post-diluvian  vegetables  and  fruits. 

*  In  the  text  the  blood  is  called  the  soul,  that  is  the  life  of  the  flesh,  because  its  circulation  presents 
evidence  of  life.  Bush  remarks,  that  "the  discoveries  of  the  celebrated  John  Hunter,  in  the  middle  of 
the  last  century,  have  gone  far  to  establish  the  point,  that  the  blood  is  strictly  a  vital  fluid."  The  eating 
of  blood  is  forbidden  in  order  to  inspire  a  horror  for  bloodshed. 

•^  God  promises  to  avenge  the  death  of  men.  He  will  demand  an  atonement  for  the  unjust  shedding 
of  their  blood.   Matt.  26  :  52;  Apoc.  13  :  10. 

■"  The  text  has,  "  from  the  hand  of  every  animal :"  that  is  from  every  animal.  Although  it  is  exempt 
from  guilt,  for  the  want  of  free  will,  it  is  doomed  to  death,  that  so  the  life  of  man  may  be  held  to  be 
sacred.  See  Exod.  21 ;  28.  God  does  not  pledge  Himself  to  execute  this  judgment  mix-aculously ;  but  He 
marks  out  the  animal  for  death. 

*  The  conjunction  is  not  in  the  text,  which  means,  "from  every  man" — from  each  one  who  is  his 
brother. 


48,  THEBOOKOFGENESIS. 

6.  Whoever  shall  shed  man's  blood,^  his  blood  shall  be  shed  :^^  for 
to  the  image  of  God  man  was  made. 

7.  But  increase  ye  and  multiply,  and  go  upon  the  earth  and  fill  it. 

8.  Thus  also  said  God  to  Noe,  and  to  his  sons  with  him : 

9.  Behold  I  establish*^  My  covenant  with  you,  and  with  your  seed 
after  you : 

10.  And  with  every  living  creature  that  is  with  you,^^  as  well  in  all 
birds,  as  in  cattle  and  beasts  of  the  earth,^^  which  are  come  forth  out 
of  the  ark,  and  in  all  the  beasts  of  the  earth.^'* 

11.  I  establish  My  covenant  with  you,  and  all  flesh  shall  be  no 
more  destroyed  by  the  waters  of  a  flood,  neither  shall  there  be  hence- 
forth a  flood  to  waste  the  earth. ^^ 

12.  And  God  said :  This  is  the  sign  of  the  covenant  which  I  make^^ 
between  Me  and  you,  and  every  living  soul  that  is  with  you,  for  per- 
petual generations.^'^ 

13.  My  bow  I  will  set^^  in  the  clouds,  and  it  shall  be  the  sign  of  a 
covenant  between  me  and  the  earth. 

14.  And  when  I  shall  cover  the  sky  with  clouds.  My  bow  shall  ap- 
pear in  the  clouds : 

15.  And  I  will  remember^^  My  covenant  with  you,  and  with  every 
living  creature  that  beareth  flesh :  and  the  waters  shall  no  more  be  a 
flood  to  destroy  all  flesh. 

16.  And  the  bow  shall  be  in  the  clouds,  and  I  shall  see  it,  and  re- 


»  11.  p.  "By  man." 

*^  Murder  was  thenceforward  punishable  with  death.  Cain  was  not  punished  capitally:  nor  does  it 
appear  that  capital  punishment  was  hitherto  inflicted.  After  the  deluge,  this  severe  legislation  was 
necessary  to  control  the  violence  of  men ;  but  it  does  not  oblige  us  as  a  political  enactment :  it  authorizes 
capital  punishment,  without  imposing  the  necessity  of  inflicting  it.  It  is  for  civil  legislators  to  determine 
when  it  may  be  necessary :  yet  it  is  a  false  sense  of  humanity  which  recoils  altogether  from  it,  since,  by 
withdrawing  the  terror  of  an  ignominious  death,  sanguinary  men  are  emboldened  to  take  away  the  lives 
of  the  defenceless. 

"  II.  "  And  I,  behold  Me  establishing."  "  Your  race. 

"  The  animals  arc  embraced  within  the  covenant,  inasmuch  as  they  are  not  again  to  be  destroyed  by  a 
deluge. 

^*  The  benefits  of  the  covenant  are  to  extend  to  all  animals  that  should  afterwards  exist.  The  language 
is  pleonastic. 

'^  A  Divine  guarantee  is  given  against  another  universal  deluge ;  but  this  does  not  prevent  local 
deluges. 

"^  H.  y.  ''  Give."  The  covenant  is  &  gratuitous  act  on  the  part  of  God.  II.  is  employed  in  the  sense  of 
establishing.    It  may  bo  referred  to  the  rainbow,  as  the  sign  given  and  appointed. 

"  H.  is  applied  to  an  indefinite  period,  past  or  future. 

'^  Eccl.  43  :  12.  The  text  is  in  the  past:  "I  have  sot."  The  rainbow,  which  is  a  natural  phenomenon, 
being  the  refraction  and  reflection  of  the  solar  rays  on  exceedingly  small  drops  of  rain,  was  to  be  thence- 
forward the  mark  of  the  Divine  covenant,  not  to  destroy  the  world  by  water. 

"  All  things  are  ever  present  to  the  Divine  mind.  God  is  said  to  remember,  because  He  appoints  a 
memorial  of  His  merciful  dealings  with  men. 


GENESIS    IX.  -    49 

member  the  everlasting  covenant  which  was  made  between  God^^  and 
every  living  creature  of  all  flesh  which  is  upon  the  earth. 

IT.  And  God  said  to  Noe  :  This  shall  be  the  sign-^  of  the  covenant, 
which  I  have  established  between  Me  and  all  flesh  upon  the  earth. 

18.  And  the  sons  of  Noe,  who  came  out  of  the  ark,  were  Seni. 
Cham,  and  Japheth  :  and  Cham  is  the  father  of  Canaan. ^- 

19.  These  three  are  the  sons  of  Noe :  and  from  these  was  all  man- 
kind spread  over  the  whole  earth. "^ 

20.  And  Noe  a  husbandman  began  to  till  the  ground,  and  planted 
a  vineyard.^* 

21.  And  drinking  of  the  wine  he  became  drunk,^^  and  he  was  un- 
covered in  his  tent. 

22.  And  when  Cham,  the  father  of  Canaan,  had  seen  that  his 
father's  nakedness  was  uncovered,  he  told  it  to  his  two  brothers 
without. 

23.  But  Sem  and  Japheth  put  a  cloak^^  upon  their  shoulders,  and 
going  backward,  covered  the  nakedness  of  their  father :  and  their 
faces  were  turned  away,  and  they  saw  not  their  father's  nakedness. 

24.  And  Noe  awaking  from  the  wine,  when  he  had  learned  what 
his  younger^''  son  had  done  to  him, 

25.  Said :  Cursed  be^  Canaan,^  a  servant  of  servants'^  shall  he  be 
to  his  brethren. 

26.  And  he  said :  Blessed  be  the  Lord  God  of  Scm,^^  be  Canaan 
his  servant. 

27.  May  God  enlarge  Japheth,^^  and  may  he  dwell  in  the  tents  of 
Sem,^  and  Canaan  be  his  servant. 

^'  It  is  God  Himself  who  speaks;  but  it  is  not  unusual  to  refer  to  Himself  by  Name,  as  nouns  were 
repeated  according  to  the  simplicity  of  ancient  style. 

31  Token. 

^  We  know  not  the  precise  time  when  Canaan  was  born,  but  it  was  after  the  deluge. 

'^  H,  P,  "  And  of  them  the  whole  earth  was  overspread."    V.  gives  the  meaniui^, 

"■*  This  does  not  imply  that  he  had  not  attended  to  agriculture,  or  vine-planting  before  the  deluge. 

'^^  Some  excuse  him  from  sin,  on  the  ground  that  he  knew  not  the  intoxicating  effects  of  wine  :  but  as 
the  antediluvians  are  represented  as  eating  and  drinking  until  the  deluge  came  (Matt.  2i  :  .')7),  it  is  not 
likely  that  the  strength  of  wine  was  unknown. 

*'  H.,  Sept.,  have  the  definite  article  :  probably  the  mantle  of  Noah.  ='  Lit.  '-Small." 

-'  This  curse  was  expressive  of  just  indignation,  and  was  prophetic. 

-'  It  does  not  appear  that  Canaan  had  transgressed.  Probably  Noah,  not  venturing  to  curse  Cham, 
whom,  with  his  brothers,  God  had  blessed,  had  recourse  to  this  indirect  means  of  punishing  him  in  his 
son.  Temporal  calamities  may  fall  on  children  who  do  not  partake  of  the  sins  of  their  parents,  since, 
when  borne  patiently,  they  are  occasions  of  merit. 

^'  A  very  low  servant.  Superlatives  are  expressed  in  H.  after  this  fashion.  The  subjection  of  the  Ca- 
naanites  to  the  Israelites  was  the  fulfilment  of  this  prophecy. 

•"  In  praising  the  God  of  Sem,  blessings  are  invoked  on  him. 

^  This  contains  a  paronomasia.  Noe  prays  that  God  may  spread  for  Japheth,  as  his  name  implies,  his 
habitation,  and  extend  his  dominions.  He  is  believed  to  be  the  father  of  more  than  half  thte  human 
family.     Europe  and  the  northwest  of  Asia  were  peopled  by  his  descendants. 

'^  The  conquest  of  various  provinces  of  Asia  by  Greeks  and  Romans  is  here  thought  to  be  predicted. 

4 


50  THEBOOKOFGENESIS. 

28.  And  Noe  lived  after  the  flood  three  hundred  and  fifty  years.^ 

29.  And  all  his  days  were  in  the  whole  nine  hundred  and  fifty 
years  :  and  he  died. 


CHAPTER   X. 

THE  GENEALOGY  OF  THE  CHILDREN  OF  NOE,  BY  WHOM  THE  WORLD  WAS  PEOPLED 

AFTER  THE  FLOOD. 

1.  These  are  the  generations  of  the  sons  of  Noe  ;^  Sem,  Cham,  and 
Japheth :  and  to  them  sons  were  born  after  the  flood. 

2.  The  sons  of  Japheth  :^  Gomer,^  and  Magog,^  and  Madai,*  and 
Javan,^  and  Thubal,''  and  Mosoch,^  and  Thiras.'-* 

3.  And  the  sons  of  Gomer :  Askenez/"  and  Riphath/'  and  Tho- 
gorma.^^ 


St.  Jerome  refers  it  to  the  conversion  of  the  Gentiles.    "It  is  a  prophecy  concerning  us  who  enjoy  tht; 
Instruction  and  knowledge  of  the  Scriptures,  of  which  Israel  has  been  deprived."     QucBst.  in  Gen. 
^  His  death  occurred  in  the  year  of  the  world  2006,  two  years  before  the  birth  of  Abraham. 

'  1  Par.  1  :  5.  Mosea,  although  principnlly  intent  on  the  history  of  the  people  of  God,  gives  the  origiu 
of  the  various  nations,  tracing  them  to  the  sons  of  Noe.  In  his  time  it  may  not  have  been  difBcult  to 
recognize  each  nation  from  the  name  of  its  founder;  but  such  changes  have  since  occurred  in  nomen- 
clature, that  little  can  now  be  offered  beyond  conjecture,  in  regard  to  most  of  them.  The  Mosaic  state- 
ment is,  however,  the  only  authentic  and  rational  account  which  has  come  down  to  us,  and  is  supported 
by  general  tradition,  which  acknowledges  a  common  origin  of  the  human  family. 

'  Japheth  is  believed  to  be  Japetus,  celebrated  among  the  Greeks.  He  is  regarded  as  the  chief  settler 
of  Europe  and  Northern  Asia. 

'  Gomer  is  regarded  as  the  father  of  Celts  and  Cimbrians. 

*  Magog  is  the  ancestor  of  the  inhabitants  of  Great  Tartary^,  whom  the  Arabians  thus  designate. 

*  Madai  was  father  of  the  Medes. 

"  Javan  is  the  source  whence  the  lonians  derived  their  name,  which  seems  originally  to  have  embraced 
all  the  Greeks. 

■■  Thubal  is  conjectured  to  be  the  father  of  the  Tibarenians,  in  Pontus. 

•  A  city  called  Mazaca,  probably  from  Mosoch,  was  in  the  country  of  the  Cappadocians.  in  the  days  of 
Josephus.  The  inhabitants  of  the  mountains  between  Iberia,  Armenia,  and  Colchis,  also  bore  a  similar 
name.    Louis  Capell  numbers  the  Muscovites  among  his  descendants. 

•  Thiras  wa«  father  of  the  Thracians,  who  formerly  occupied  a  country  far  north  of  the  present  Thrace, 
('apell  conjectures  that  Troy  and  the  Trojans  derived  their  name  from  him. 

'"  Ascania,  a  province  of  Asia  Minor,  considerably  distant  from  Troy,  and  mentioned  by  Homer,  Iliad. 
II,  802,  may  have  got  its  name  from  Askenez.  The  Black  Sea,  which  is  also  called  dlevof,  may  have  been 
so  styled  from  the  inhabitants  of  its  banks,  rather  than  from  its  uifio.^pitahle  waters. 

'•  The  Iliphcan  Mountains,  by  the  Black  Hea,  appear  to  have  derived  their  name  from  Riphath. 

13  Tbogorma  was  father  of  a  nation  to  the  north  of  Judea,  famous  for  bringing  horses  and  mules  to 
Tyre.  JSsek.  27  :  14.  Some  take  it  to  bo  Armenia :  others  Turcomania.  The  Georgians,  Mingrelians. 
and  CauefMiaoB  may  be  traced  to  him.    Capoll  derives  the  Turks  from  the  same  source. 


GENESIS    X.  51 

4.  And  the  sons  of  Javan  :^^  Elisa^^  and  Tliarsis,^^  Cetthim,^^  and 
DodanimJ" 

5.  By  these  Avere  divided^^  the  islands^^  of  the  Gentiles  in  their 
lands,  every  one  according  to  his  tongue  and  their  families  in  their 
nations. 

6.  And  the  sons  of  Cham  -^  Chus,^^  and  Mesraim,^-  and  Phuth,^"^ 
and  Canaan.^ 

7.  And  the  sons  of  Chus :  Saba,^'^  and  Hevila,^°  and  Sabatha,^^  and 
Regma,^  and  Sabatacha.^     The  sons  of  Regma  :   Saba  and  Dadan.^ 

8.  Now  Chus  begot  Nimrod  :^^  he  began  to  be  mighty  on  the  earth, 


"  As  Javan  was  the  father  of  the  lonians,  or  Greeks,  his  posterity  must  be  sought  for  in  various  parts 
of  Greece,  or  in  Grecian  settlements. 

"  Ells,  in  Peloponnesus,  may  have  taken  its  name  from  rilisa.  The  Lacedemonian  purple  is  celebrated 
in  profane  writers  :  that  of  Elisa  in  the  Scriptures,  Ezek.  27  :  7  :  whence  the  conjecture  that  Elisa  was 
Ells  in  Peloponnesus  is  strengthened.    The  Greeks  were  called  EXX/zi-cj . 

''  Tharsus  in  Cilicia,  famous  for  the  birth  of  St.  Paul,  appears  to  have  taken  its  name  from  Tharsis. 
though  Perseus  is  said  by  Solin  to  be  its  founder,  probably  because  he  enlarged  it  considerably.  Tar- 
tessus  in  Spain  is  thought  by  Bochart  and  Ivosenmuller  to  have  been  founded  by  Tharsis. 

^"'  Cetthim  seems  to  have  been  the  ancestors  of  the  Macedonians,  who  were  also  styled  Macoetai.  The 
inhabitants  of  the  islands  and  of  Italy  were  from  the  same  source.  The  plural  form  of  the  name  indi- 
cates the  descendants,  rather  than  the  head  of  the  race. 

"  Dodanim  may  have  given  their  name  to  Dodona  in  Epirus. 

^*  The  descendants  of  Japheth  appear  to  have  been  the  first  to  separate  from  their  brethren.  They 
formed  distinct  provinces  and  nations,  differing  also  in  their  language. 

"  n.,  which  is  translated  "  island,"  was  used  in  regard  to  all  places  to  which  the  approach  was  by  sea. 

^  The  sons  of  Cham  imitated  the  examples  of  Japheth,  and  migrated,  but  in  a  contrary  direction. 
Africa,  with  Western  Asia,  was  occupied  by  them.  Jupiter  Ammon  is  thought  to  be  Ham,  to  whom 
his  remote  descendants  gave  divine  honors.  In  the  Psalms.  Egypt  is  called  the  land  of  Cham.  Plutarch 
calls  it  Chemia.  In  the  names  of  many  of  the  provinces  and  towns  of  Egypt  a  reference  to  Cham  is 
discoverable. 

-'  Chus  was  father  of  those  who  settled  in  a  part  of  .\rabia  on  the  border  of  the  Red  Sea,  and  in  the 
Arabic  nome.  or  canton  of  Lower  Egypt.  Some  of  his  descendants  settled  in  Araxena,  and  some  reached 
even  Ethiopia,  which  is  the  translation  generally  given  in  V.  to  the  term  Chus.    See  Jer.  13  :  23. 

^  Mesraim  was  the  name  given  to  Egypt,  from  the  second  son  of  Chus.  It  is  generally  so  called  in  the 
Scriptures.  Grand  Cairo,  the  capital  of  Lower  Egypt,  is  even  now  called  Mezer  in  Arabic.  Mesori  was 
the  name  of  the  first  month  in  the  ancient  Egyptian  calendar.  The  dual  form  of  the  name  may  have 
arisen  from  the  division  of  the  country. 

-'  Phut  may  have  dwelt  in  the  nome  called  by  Pliny  Phtemphu,  and  by  Ptolemy  Phthemphuti,  or 
Phtembuti.  There  was  also  a  river  called  Phut  in  Mauritania.  The  inhabitants  of  the  surrounding 
country  were  descended  from  him,  as  St.  Jerome  certifies,  according  to  the  Jewish  traditions  of  his  time. 

^'  Canaan  gave  his  name  to  the  land  so  celebrated  in  Scripture. 

^''  Saba  was  father  of  the  Sabeans,  who  inhabited  a  part  of  Arabia  celebrated  for  incense. 

^  Hevila,  with  his  descendants,  peopled  a  place  which  bore  his  name  in  Southern  Arabia.  Strabo 
mentions  Chaulateans  in  Arabia,  who  were  probably  descendants  of  Hevila. 

-■'  Sabatha  may  have  given  occasion  to  the  name  of  the  town  Saphta,  mentioned  by  Ptolemy,  on  the 
road  from  the  gulf  of  the  Gerrheans  to  Arabia  Desert. 

-'  Regma  is  thought  by  Michaelis  to  have  given  name  to  a  city  in  Arabia  Felix. 

-'  Sabatacha,  according  to  Bochart.  passed  into  Carmauia;  whilst  others  think  that  the  inhabitants  of 
the  eastern  coast  of  Ethiopia  are  his  descendants. 

^'■'  Saba  and  Dadan  left  descendants  in  Arabia.  Saba,  Reema,  and  Dadan,  are  all  mentioned  by  Eze- 
kiel  27  :  22,  and  must  have  been  well  known  in  his  time.  The  inhabitants  of  the  isle  Dadan,  in  the 
Persian  Gulf,  are  descended  from  Dadan. 

^'  Nimrod,  probably  the  same  as  Ninus,  seems  to  have  been  the  first  who  established  arbitrary  power 
over  his  fellow  men.  The  heads  of  families  naturally  possessed  great  influence  and  authority  over  their 
children  and  descendants,  and  became  princes.    Nimrod  took  strength  as  the  basis  of  his  authority. 


52        *  THEBOOKOFGENESIS. 

.  9.  And  he  "was  a  mighty  hunter^^  before  the  Lord.^     Hence  came 
^  proverb  :  Even  as  Nimrod  the  mighty  hunter  before  the  Lord. 

10.  And  the  beginning  of  his  kingdom  was  Babylon,^"*  and  Arach,^'' 
and  Achad,  and  Chalanne  in  the  land  of  Sennaar. 

11.  Out  of  that  land  came  forth  Assur,'^^  and  built  Ninive,^  and 
the  streets  of  the  city,^  and  Chale.^^ 

12.  Resen^*^  also  between  Ninive  and  Chale :  this  is"*^  the  great  city. 

13.  And  Mesraim  begot  Ludim,^  and  Anamim/^  and  Laabim,^^ 
Nephtuim/^ 

14.  And  Phetrusim,^  and  Chasluim/^  of  whom  came  forth  the  Phi- 
listines, and  the  Caphtorim.^^ 

15.  And  Canaan^^  begot  Sidon^  his  first-born,  the  Hethite,^^ 


"-  A  stout  hunter  of  wild  beasts,  and  a  ruler  of  men.  Kzekiel  :;2  :  30,  speaks  of  •'  all  the  princes  of 
the  North,  and  all  the  hunters."    Nimrod  soon  extended  his  dominion. 

*•  II.  expresse.s  the  greatness  of  objects  in  this  way. 

"'  Babylon,  on  the  Euphrates,  in  the  land  of  Sennaar,  in  the  southern  part  of  ^lesopotamia  (probably 
the  site  of  the  tower  of  Babel),  was  the  .'eat  of  his  empire. 

'*  Arach  (Edesssa),  Achad  (Nisibis),  and  Chalanne  (Seleucia,  or  Ctesiphon),  were  cities  of  his  empire. 

""  From  Sennaar,  Assur,  son  of  Sem,  went  forth,  and  built  Ninive,  Rechobot-ir.  Chale,  and  Kesen. 

="  Ninive  was  on  the  western  bank  of  the  Tigris,  according  to  Pliny.  It  was  called  from  Ninus.  Many 
think  that  Assur  in  this  passage  is  not  the  name  of  a  man,  but  marks  the  place  to  which  Ninus  went 
forth.    The  foundation  of  a  city  is,  however,  sometimes  ascribed  to  one  who  augments  it  considerably. 

*'  Rechohotir  (streets  of  the  city),  is  thought  to  be  in  Adiabene.  or  Syria  proper.  St.  Jerome  takes  it 
for  the  streets  of  Ninive  itself.     Quad,  in  Gen. 

"  Chale  appears  to  be  the  capital  of  Chalachene,  at  the  source  of  the  river  Lycus. 

*^  Bochart.  conjectures  that  Ile.sen  is  Larissa,  a  great  city,  eight  miles  in  circumference,  spoken  of  by 
Xenophon,  the  prefix  7  being  sometimes  added  to  the  name,  as  Ilala  is  called  Lahela.  Several  cities  in 
Mesopotamia  likewise  bore  names  approaching  that  of  Ile.sina:  amongst  others  Khesina,  an  episcopal  see, 
subject  to  the  Patriarch  of  Antioch. 

*'  Ilescn. 

*■  It  is  not  easy  to  fix  the  country  in  which  the  Ludim  settled.  Probably  it  was  in  some  part  of  Egypt, 
or  the  neighboring  province.  Bochart  places  them  in  Ethiopia.  Capell  states  that  a  river  in  Cyrenaica 
bears  the  name. 

■*^  The  Anamins  are  placed  by  Bochart  in  Nasamonita,  in  the  neighborhood  of  the  temple  of  Jupiter 
Ammou.    Capell  takes  Nubia  to  be  their  residence. 

**  The  Libyans  of  Egypt  arc  supposed  to  descend  from  Laabim. 

**  The  Nepthuim  are  thought  to  be  a  people  of  PUhiopia,  a.s  Napata,  between  Syene  and  Meroe,  is  men- 
tioned by  ancient  writers.  Neptune,  who,  as  Herodotus  assures  us,  derived  his  origin  from  the  Africans, 
may  bo  Nephthu,  the  father  of  the  Nepthuim.  Nephthys,  daughter  of  Saturn,  wife  of  Typhon,  and 
mother  of  Anubis  by  Osiris,  may  have  been  of  this  race. 

*"  The  Phetrusim  were  inhabitants  of  a  considerable  province  of  Egypt,  probably  of  Thcbais,  wherein 
Paturis,  or  Pathurites,  is  mentioned  by  Pliny  and  Ptolemy. 

*■•  The  Chasluim  are  placed  by  some  In  Lower  Egypt. 

**  The  Caphtorim  are  eli<ewbere  said  to  bo  the  stock  from  which  tho  Philistines  sprang;  so  that  i»ome 
conjecture  that  there  is  a  transposUion  la  the  latter  part  of  the  verse.  Micbaelis  supposes  Cyprus  to  be 
meant. 

^  The  descendants  of  Canaan,  especially  tho  Tyrians  and  SIdoniana,  were  also  styled  Phenicians;  but 
it  ia  not  known  whence  this  name  was  derived. 

*^  Sidon,  the  firstborn  of  Canaan,  founded  the  famous  city  which  bears  his  name. 

"  II.  P.  "And."  lleth  was  father  of  a  people  who  are  placed  about  Hebron  and  Beersabee,  in  the 
mountains  south  of  Canaan,  which  fell  to  the  lot  of  tho  tribes  of  Juda  and  Simeon. 


GENESIS    X.  53 

16.  And  the  Jebusite,^^  and  the  Amorite,^^  and  the  Gergesite,^'' 
IT.  The  Hevite^^  and  Arakite  :^^  the  Sinite,^' 

18.  And  the  Aradian,^^  the  Samarite,^^  and  the  Hamathite  :^^  and 
afterwards  the  families  of  the  Canaanites  were  spread  abroad.^^ 

19.  And  the  limits  of  Canaan  "svere  from  Sidon  as  one  comes  to 
Gerar,  even  to  Gaza,  until  thou  enter  Sodom  and  Gomorra,  and 
Adama,  and  Seboim  even  to  Lesa.^- 

20.  These  are  the  children  of  Cham  in  their  families,  and  tongues, 
and  generations,  and  lands,  and  nations. 

21.  Of  Sem  also  the  father  of  all  the  children  of  Heber,^^  the  elder 
brother  of  Japheth,'^  sons  were  born. 

22.  The  sons  of  Sem :  Elam,^^  and  Assur,^"  and  Arphaxad,^^  and 
Lud,^^  and  Aram.*^^ 


•■-  Jebus  with  his  offspring  dwelt  in  Jeru.«alem. 

^  Amor  and  his  descendants  lived  in  the  mountains  west  of  the  Dead  Sea;  and  thence  passed  above 
the  Jordan  to  the  neighborhood  of  the  Abarim  mountains,  east  of  the  Asphaltite  lake,  between  the 
torrents  of  Arnon  and  Jabok,  in  the  nncient  land  of  the  Moabites  and  Ammonites. 

^'  Girgas  gave  his  name  to  a  people  who  dwelt  west  of  the  Jordan,  but  who  were  extinct  before  the 
time  of  Josephus. 

"  Ilev  was  father  of  the  Hes  ites,  who  lived  iu  the  environs  of  Mount  Ilermon,  beyond  the  Jordan,  to 
the  east  of  the  land  of  Canaan,  whence  they  were  called  Kadmonian,  or  Eastern.  Cadmus,  who  conducted 
a  colony  to  Thebes,  is  supposed  to  have  been  one  of  them. 

*"  The  descendants  of  Arach  dwelt  in  the  city  of  Arke,  at  the  foot  of  Mount  Libanus. 

"  The  Sinites  are  supposed  by  St.  Jerome  to  have  dwelt  near  the  Arakitcs  in  a  city  bearing  their  name, 
which  being  afterwards  destroyed  in  war,  is  known  only  in  history. 

'*  The  Aradians  inhabited  the  island  Arada,  opposite  to  which  is  Antarade. 

*'  The  Samarites  settled  in  Emeaa,  a  celebrated  city  of  CoeloSyria.  A  city  named  Simyra,  on  the  coast 
of  Phenicia,  is  thought  by  Eusebius  to  have  been  founded  by  a  colony  of  Samarites. 

•^  The  descendants  of  Hamath  seem  to  be  the  founders  of  Emesa,  on  the  river  Orontes,  to  the  north  of 
Palestine. 

'■'  It  means  that  from  these  sprang  the  different  branches  of  Cananeans. 

'•-  The  cities  pointed  out  with  such  precision  as  the  limits  of  the  land  in  which  the  descendants  of 
Canaan  settled,  are  known,  excepting  Lesa,  which,  however,  St.  Jerome  takes  to  be  Calirrhcie.  Moses, 
by  marking  so  distinctly  the  limits  of  these  early  settlements,  furnished  evidence,  which  at  that  time 
could  be  examined  without  much  difficulty,  and  pointed  out  a  great  portion  of  that  land  which  the 
Israelites  were  to  possess. 

'*  Heber  signifies  beyond.     The  children  of  Ileber  are  the  people  who  dwelt  beyond  the  Euphrates. 

''^  1  Par.  1  :  17.  Sem  was  the  elder  brother  of  Japheth.  Bush  acknowledges  that  1>.  is  incorrect  :'"Eber, 
the  brother  of  Japheth  the  elder." 

'^^  Elam,  son  of  Sem,  was  father  of  the  Elamites,  who  inhabited  the  country  adjacent  to  Media. 

'■"  Assur  gave  his  name  to  Assyria.  As  from  v.  2  we  gather  that  Nimrod  was  the  founder  of  Ninev?, 
the  capital  of  Assyria,  we  must  suppose  that  he  had  dispossessed  Assur  of  his  land,  which,  nevertheles.-', 
continued  to  be  called  by  his  name,  probably  because  he  subsequently  recovered  it.  Assyria,  which  is 
also  called  Atyria,  and  .\diabene,  was  bounded  on  the  north  by  a  part  of  Armenia  and  Media,  on  the  east 
by  another  part  of  Media,  on  the  south  by  Babylon,  and  on  the  west  by  Mesopotamia,  from  which  the 
Tigris  separates  it.  The  empire  embraced  Medes,  Persians,  Babylonians,  Arabians,  Armenians,  Syrians, 
and  the  people  of  Mesopotamia. 

''"  Arphaxad  appears  to  Bochart  to  have  given  his  name  to  a  part  of  Assyria,  which  Ptolemy  styles 
Arrapachitis. 

'■*  Lud  was  father  of  the  Lydians  in  Asia  Minor, 

'  ^  Aram  was  father  of  the  Arameans,  of  whom  Homer,  Hesiod.  and  other  ancient  authors  make  mention. 
The  Greeks  subsequently  styled  them  Syrians,  by  which  name  they  are  called  in  the  versions  of  Scripture, 
Aram,  when  designating  a  country,  means  Syria.  Aram-Nahuraim  means  Syria  of  the  two  rivers. 
Mesopotamia, 


54  THEBOOKOFGENESIS. 

23.  The  sons  of  Aram :   Us,^^  and  Hul/^  and  Gether,'^  ^^^  j^j^g  73 

24.  But  Arphaxad  begot  Sale/^  of  whom  was  born  Heber. 

25.  And  to  Heber  were  born  two  sons :  the  name  of  the  one  was 
Phaleg/^  because  in  his  days  was  the  earth  divided:  and  his  brother's 
name  Jectan.^^ 

26.  And  Jectan  begot  Elmodad/' and  Saleph,  and  Asarmoth,''^  J/ire,^^ 

27.  And  Aduram,^  and  Uzal,«^  and  Decla,^^ 
28'.  And  Ebal,83  and  Abimael,  Saba,«^ 

29.  And  Ophir,^  and  Hevila,^  and  Jobab.^  All  these  were  the 
sons  of  Jectan. 

30.  And  their  dwelling  was  from  Messa,  as  we  go  on  as  far  as 
Sephar,  a  mountain  in  the  east. 

31.  These  are  the  children  of  Sem,  according  to  their  families  and 
tongues,  and  countries,  in  their  nations. 

32.  These  are  the  families^  of  Noe,  according  to  their  peoples  and 
nations.  By  these  were  the  nations  divided  on  the  earth  after  the 
flood. 


■'*'  Us  is  thought  to  have  peopled  the  Trachonitis,  a  region  beyond  the  Jordan,  having  Arabia  Desrrta 
to  the  east,  Mount  Libanus  to  the  north,  the  Jordan  to  the  west,  and  Iturea  to  the  south.  Some,  howeTer. 
think  that  Us  was  a  country  near  the  source  of  the  Tigris.  The  land  of  Uz,  in  which  Job  dwelt,  was  a 
part  of  Edom,  and  was  probably  peopled  by  the  descendants  of  Uz,  son  of  Sehir,  the  llorrean. 

■"  Uul  is  said  to  have  settled  in  some  part  of  Armenia,  in  which  several  vestiges  of  the  name  are  found, 
as  in  the  province  called  Cholobatene,  and  in  the  cities  Colsa,  Colana,  Cholimma,  and  Olane. 

'"  Qether  is  conjectured  to  be  the  father  of  the  Itareans,  who  dwelt  in  Syria  Cyrrhestica,  between  Seleu- 
cidis,  Comagene,  and  the  Euphrates. 

'*  Mes  is  supposed  by  Bochart  to  have  possessed  Mount  Masius,  in  Mesopotamia,  and  to  have  given  his 
name  to  the  river  Mazeoi,  which  there  rises.  Although  this  river  is  generally  known  by  the  name  of 
S-'aocoras,  it  is  called  Masca  by  Xenophon. 

■^  Sale  is  said  to  have  settled  in  Susiana,  where  a  town  of  similar  name  is  found. 

■"^  I'haleg  may  have  given  his  name  to  the  town  Phalga,  situated  on  the  Euphrates,  near  the  place 
where  the  Chaboras  empties  into  this  river.  His  name  expresses  the  division  of  languages,  which  took 
place  in  his  time.  He  was  born  one  hundred  and  one  years  after  the  flood,  and  lived  two  hundred  and 
thirty-nine  years.  The  dispersion  probably  took  place  about  the  year  eighteen  hundred  and  sixty,  in  the 
middle  of  his  career. 

'"'  Jectan,  with  his  sons,  settled  between  Mount  Masius  to  the  west  in  Mesopotamia,  and  the  Saphire 
Mountains  to  the  east  in  Armenia;  probably  in  the  province  called  Sitacene. 

"  Elmodad,  son  of  Jectan,  waS  father  of  a  tribe  in  Arabia  Felix,  and  Saleph  of  the  Salaphenes 
mentioned  by  Ptolemy. 

''*  A  country  still  bears  this  name  in  Arabia. 

''''  Jare  may  bate  given  bis  name  to  llircania,  a  province  of  Media ;  but  Micbaelis  refers  it  to  a  people 
of  Arabia. 

■*•  Dara,  a  town  in  Mesopotamia,  spoken  of  by  Pliny,  may  have  taken  its  name  from  Aduram. 

*'  Uzal  is  the  capital  of  the  kingdom  of  Alzeluian,  in  Aiabia  Felix. 

**  Decla,  in  Assyria,  may  have  been  called  from  Dikla. 

*•  Ebal  is  unknown.     Abimael  is  also  uncertain. 

**  Saba  was  a  name  common  to  many  places  in  Arabia. 

•*  Opbir  is  thought  to  have  settled  in  India.  Some  fix  his  descendants  on  the  isthmus  between  Pons 
Euxinus  and  the  Caspian  Sea. 

•*•  Hevila  appears  to  have  settled  in  Arabia. 

"^  Jobar  is  conjectured  to  be  the  father  of  the  Jobarites,  who  dwelt  in  a  desert  part  of  Arabia,  and  are 
mentioned  by  Ptolemy. 

■*  II.  P.  "Of  the  sons  of." 


GENESIS    XI.  55 


CHAPTER   XL 

THE  TOWER  OF  BABEL.   THE  COXFUSIOX  OF  TONGUES.   THE  GENEALOGY  OF  SEM 

DOWN  TO  ABRAHAM. 

1.  And  tlie  earth^  was  of  one  tongue,  and  of  the  same  speech.^ 

2.  And  when  they  removed  from  the  east,^  they  found  a  plain  in 
the  land  of  Sennaar,  and  dwelt  there.^ 

3.  And  each  one  said  to  his  neighbor :  Come,  let  us  make  brick,"^ 
and  bake  them  with  fire.  And  they  had  brick  instead  of  stone,  and 
slime^  instead  of  mortar. 

4.  And  they  said :  Come,  let  us  make  a  city  and  a  tower,^  the  top 
whereof  may  reach  to  heaven  :^  and  let  us  make  our  name  famous,'** 
before  we  be  scattered  abroad  into  all  lands. 

5.  And  the  Lord  came  down  to  see^^  the  city  and  the  tower,  which 
the  children  of  Adam  Avere  building. 

6.  And  he  said :  Behold  it  is  one  people,  and  all  have  one  tongue : 
and  they  have  begun  to  do  this,  and  they  will  not  desist  from  their 
designs,  till  they  accomplish  them.^^ 


'  All  the  inhabitants  of  the  earth. 

^  H.  "  Of  one  lip,  and  of  the  same  words."  Some  refer  the  first  phrase  to  the  uniformity  of  pronun- 
ciation. The  Scriptural  account  of  the  original  unity  of  language,  and  of  subsequent  diversity,  is  sup- 
ported by  observation,  since  certain  general  elements  are  common  to  all  tongues,  yet  the  differences  are 
such  as  could  not  have  resulted  from  gradual  change,  or  development,  so  that  a  sudden  and  violent 
cause  of  the  variety  must  be  admitted.  See  Lectures  on  Science  and  Religion^  by  Cardinal  Wiseman. 
Lect.  2. 

'  Armenia,  where  the  ark  had  rested,  was  considered  an  Eastern  country,  being  to  the  east  of  the 
river  Tigris,  although  far  northward.  The  course  thence  was  not  westward,  but  south,  or  southeast. 
Bush  explains  the  text  of  a  journey  along  the  banks  of  the  eastern  branch  of  the  Euphrates,  which  for 
a  great  distance  flows  almost  directly  from  the  east. 

*  They  took  up  their  abode  there.  Wisdom  10  :  5.  Nomadic  tribes  pitched  their  tents  for  a  time,  and 
afterwards  struck  them,  to  move  elsewhere. 

'  The  clay  of  that  country  is  peculiarly  well  adapted  for  making  bricks.  Stone  (juarries  are  not  found 
there. 

'^  Bitumen  abounds  in  that  region :  it  served  instead  of  lime. 
"^  Some  understand  this  of  a  city  in  the  form  of  a  tower. 

*  This  is  an  exaggerated  expression  of  its  great  height.    See  Deut.  9  :  1. 

"  Their  object  was  to  raise  a  great  monument  of  their  united  labors,  which,  whilst  it  would  perpe- 
tuate their  glory,  might  serve  as  a  rallying  point.  From  the  text,  it  does  not  appear  that  they  sought  to 
secure  themselves  against  the  dangers  of  a  deluge.  Their  dispersion  would  soon  become  necessary  by 
their  increased  numbers. 

'°  The  manifestation  of  the  Divine  knowledge  is  represented  by  this  descent.  "God,"  observes  St.  Au- 
gustin,  "does  not  change  place,  since  He  is  always  everywhere  in  His  entire  substance;  but  He  is  said  to 
descend,  when  He  does  on  earth  anything  wonderful  and  out  of  the  ordinary  course  of  nature,  which 
marks,  in  a  measure,  His  presence."     L.  16  De  Civ.  Dei,  c.  5. 

''  If  not  prevented. 


'^6  THEBOOKOFGENESIS. 

7.  Come  ye,  therefore,^"  let  us  go  down,'"  and  there  confound  their 
tongue,  that  they  may  not  understand  one  another's  speech. 

8.  And  so  the  Lord  scattered  them  from  that  place  into  all  lands, 
and  they  ceased  to  build  the  city.^^ 

9.  And  therefore  the  name  of  it  was  called  Babel,'^  because  there 
the  language  of  the  whole  earth  was  confounded :  and  thence  the 
Lord  scattered  them  abroad  upon  the  face  of  all  countries. 

10.  These  are  the  generations  of  Sem  :^^  Sem  was  a  hundred  years 
old  when  he  begot  Arphaxad,^*"  two  years  after  the  flood. 

11.  And  Sem  lived  after  he  begot  Arphaxad,  five  hundred  years, 
and  begot  sons  and  daughters. 

12.  And  Arphaxad  lived  thirty-five  years,  and  begot  Sale. 

13.  And  Arphaxad  lived  after  he  begot  Sale,  three  hundred  and 
three  years,  and  begot  sons  and  daughters. 

14.  Sale  also  lived  thirty  years,  and  begot  Heber. 

15.  And  Sale  lived  after  he  begot  Heber,  four  hundred  and  three 
years  :  and  begot  sons  and  daughters. 

16.  And  Heber  lived  thirty-four  years,  and  begot  Phaleg. 

17.  And  Heber  lived,  after  he  begot  Phaleg,  four  hundred  and 
thirty  years :  and  begot  sons  and  daughters. 

18.  Phaleg^^  also  lived  thirty  years,  and  begot  Reu. 

19.  And  Phaleg  lived,  after  he  begot  Reu,  two  hundred  and  nine 
years,  and  begot  sons  and  daughters. 

20.  And  Reu  lived  thirty-two  years,  and  begot  Sarug. 

21.  And  Reu  lived,  after  he  begot  Sarug,  two  hundred  and  seven 
years  :  and  begot  sons  and  daughters. 

22.  And  Sarug  lived  thirty  years,  and  begot  Nachor. 

23.  And  Sarug  lived,  after  he  begot  Nachor,  two  hundred  years : 
and  begot  sons  and  daughters. 

24.  And  Nachor  lived  nine  and  twenty  years,  and  begot  Thare. 

25.  And  Nachor  lived,  after  he  begot  Thare,  a  hundred  and  nine- 
teen years  :  and  begot  sons  and  daughters. 

26.  And  Thare*^  lived  seventy  years,  and  begot  Abram,  and  Nachor, 
and  Aran. 


'-It  (loos  not  appear  that  God  addressed  the  angels  on  this  occasion.  This  is  rather  the  expression  of 
UiH  own  counsol.     P.  "  Oo  to."    Adam  Cltirko  finds  fault  with  this  phra.se,  as  unmeaning. 

•^  This  is  a  human  mode  of  expressing  the  Divine  decree. 

"  Other  means  were  eciuuiiy  ea.«y  to  God,  who  is  all-powerful. 

■^  I£.  "One  called  its  name  Babel."    The  nominative  "man"  is  understood. 

"  1  Par.  1 :  17.    '"  Sum  a  son  of  a  hundred  years,  and  ho  begot,"  Ac. 

•'  Oainan  is  mentioned  by  Sept.  as  son  of  Arphaxad,  and  father  of  Sale.  St.  Luke  also  mentions 
('ainan.    Some  critics  hold  it  to  be  an  interpolation. 

'  1  Par  1  :  19.  ''  Jos.  *J4  :  2 ;  1  Par.  1 :  '2C. 


GENESIS    XII.  57 

27.  And  these  are  the  generations  of  Thare :  Thare  begot  Abram, 
Nachor,  and  Aran.     And  Aran  begot  Lot. 

28.  And  Aran  died  before^^  Thare  his  father,  in  the  land  of  his 
nativity,  in  Ur  of  the  Chaklees.^^ 

29.  And  Abram  and  Nachor  married  wives  :  the  name  of  Abram' s 
wife  was  Sarai :  and  the  name  of  Nachor's  wife,  Melcha,  the  daughter 
of  Aran,  father  of  Melcha,^^  and  father  of  Jescha. 

30.  And  Sarai  was  barren,  and  had  no  children. ^^ 

31.  And  Thare  took  Abram  his  son,  and  Lot  the  son  of  Aran,  his 
son's  son,  and  Sarai  his  daughter-in-law,  the  Avife  of  Abram  his  son, 
and  brought  them^^  out  of  Ur  of  the  Chaldees,^^  to  go  into  the  land  of 
Canaan :  and  they  came  as  far  as  Haran,  and  dwelt  there. 

32.  And  the  days  of  Thare  wxre  two  hundred  and  five  years,  and 
he  died  in  Haran.^^ 


CHAPTER    XI L 

THE  CALL  OF  ABRAM  AND  THK  PROMISE  MADE  TO  HIM.   HE  SOJOURNETH  IN  CANAAN; 
AND  THEN,  BY  OCCASION  OF  A  FAMINE,  GOETH  DOWN  TO  EGYPT. 

1.  And  the  Lord  said  to  Abram  :^  Go  forth  out  of  thy  country,  and 


^  "Before  the  face  of  Thare;"  in  his  lifetime. 

-'  Ur  was  called  "Of  the  Chaldeans,"  when  Moses  wrote,  but  not  at  the  time  when  Abraham  left  it. 
since  it  got  this  epithet  from  the  descendants  of  Chased,  son  of  Nachor,  son  of  Thare.  St.  Jerome  in- 
clined to  adopt  the  Jewish  tradition,  which  explains  it  of  fire,  as  it  literally  means.  They  say  that 
Thare  was  burnt  by  the  Chaldeans  for  refusing  to  join  in  idolatrous  worship,  whilst  Abraham  wonder- 
fully escaped  the  fire. 

"  This  repetition,  which  is  characteristic  of  antiquity,  is  not  wholly  superfluous,  since  it  prepares  for 
the  statement  that  he  was  father  of  Jescha  likewise. 

-'  Lit.  "Sarai  was  barren  :  no  child  to  her." 

2'  Jos.  2-4:2;  2  Esdr.  9  :  7.  Sam.,  Sept.,  and  V.  read  :  "He  led  them  forth."  II.  P.  '-They  went  forth 
with  them."    Dathe  prefers  the  former  reading. 

-■'  Judith  5:6;  Acts  7  :  2. 

-'  Abraham  left  Ilaran  at  the  age  of  seventy-five,  after  the  death  of  Thare,  about  the  year  2083.  Gen. 
12:4;  Acts  7  :  4.  Consequently  he  must  have  been  born  in  the  one  hundred  and  thirtieth  year  of  the 
life  of  his  father,  if  he  died  at  the  age  of  two  hundred  and  five.  This  is  the  opinion  of  many,  who  think 
that  Abram,  although  mentioned  first  (v.  24),  was  not  the  eldest  son.  Others  follow  the  Sam.,  which 
places  the  death  of  Thare  in  his  hundred  and  forty  fifth  year.  Smits,  a  Belgian  interpreter,  thinks  that 
Abraham  left  JIaran  before  the  death  of  Thare,  namely,  in  the  seventy-fifth  year  of  his  own  life,  when 
Thare  was  one  hundred  and  forty-five  years  old,  but  that  he  did  not  settle  in  Palestine, until  after  his 
father's  death,  as  St.  Stephen  expressly  states.    The  birth  of  Abraham  is  assigned  to  the  year  2008. 

*  Acts  7  :  3.  This  vision  took  place  before  the  departure  of  Abraham  from  his  native  ccuntrj .  which 
is  assigned  to  the  year  2078.    He  may  have  received  another  communication  at  Haran. 


58  THE    BOOK    OF    GENESIS. 

from  thy  kindred,^  and  from  tliy  father's  house,  and  come  into  the 
land  which  I  will  show  thee. 

2.  And  I  will  make  of  thee  a  great  nation,  and  I  will  bless  thee, 
and  make  thy  name  great,  and  thou  shalt  be  blessed.^ 

3.  I  will  bless  those  who  bless  thee,  and  curse  those  who  curse  thee, 
and  IN  THEE  shall  all  the  families  of  the  earth  be  blessed  -^ 

4.  So  Abram  went  out  as  the  Lord  had  commanded  him,  and  Lot 
went  with  him :  Abram  was  seventy-five  years  old  when  he  went  forth 
from  Haran. 

5.  And  he  took  Sarai  his  wife,  and  Lot  his  brother's  son,  and  all 
the  substance  which  they  had  gathered,  and  the  souls  which  they  had 
gotten^  in  Haran :  and  they  wxnt  out  to  go  into  the  land  of  Canaan. 
And  when  they  were  come  into  it, 

6.  Abram  passed  through  the  country  unto  the  place  of  Sichem.  as 
far  as  the  noble  vale  :^  now  the  Canaanite  was  at  that  time  in  the 
land.7 

7.  And  the  Lord  appeared  to  Abram,^  and  said  to  him :  To  thy 
seed  will  I  give  this  land.  And  he  built  there  an  altar  to  the  Lord, 
who  had  appeared  to  him. 

8.  And  passing  on  thence  to  a  mountain,  which  was  on  the  east 
side  of  Bethel,^  he  there  pitched  his  tent,  having  Bethel  on  the  west, 
and  Hai  on  the  east :  he  built  there  also  an  altar  to  the  Lord,  and 
called  upon  His  name. 

9.  And  Abram  went  forward,  going  and  proceeding  on  to  the  south. 

10.  And  a  famine  came  in  the  country :  and  Abram  went  down 
into  Egypt,  to  sojourn  there :  for  the  famine  was  very  grievous  in 
the  land. 


^  "Thy  generation"— kindred.  Nachor  went  with  Abraham  as  far  as  Padan-Aram  in  Mesopotamia. 
which  was  ihence  called  city  of  Nachor. 

'  H.  "  Be  thou  a  blessing."  The  abstract  noun  is  put  for  the  concrete.  Persons  wishing  blessings  U> 
others,  will  pray  that  they  may  bo  blessed  as  Abraham  was. 

*  Infra  18  :  18;  22  :  18;  Gal.  3  :  8.  Ble.ssings  are  to  flow  to  all  nations  through  Abraham,  since  the 
Redeemer  of  mankind  is  to  be  his  descendant. 

»  11.  "The  souls  which  they  made:"  the  children  born  to  them ;  probably  the  daughters  of  Lot,  or  the 
slaves  which  they  purchased. 

«  H.  "The  turpentine  tree  of  Moreh."    P.  "The  plain  of  Moreh." 

■■  The  CaniiHuites  were  already  occupants  of  the  land  at  that  early  period,  and  continued  there  when 
Moses  wrote.  The  faith  of  Abraham  was  exercised  in  contemplating  its  future  possession  by  his  de- 
f>cendants. 

»  Infra  13  :  15  ;  15  :  18;  20  :  4;  Deut.  34  :  4.  » 

"  The  city  was  originally  called  Luza.  Bethel  may  have  been  substituted  by  some  writer  after  Moso>. 
in  order  to  render  the  history  intelligible.    Infra  28  :  19. 


GENESIS    XII.  59 

11.  And  when  he  was  near  to  enter  into  Egypt,  he  said  to  Sarai 
his  wife  :^^  I  know  that  thou  art  a  beautiful  woman :" 

12.  And  that  when  the  Egyptians  shall  see  thee,  they  will  say : 
She  is  his  wife :  and  they  will  kill  me,^^  and  keep  thee. 

13.  Say  therefore,  I  pray  thee,  that  thou  art  my  sister  :^^  that  I 
may  be  well  used"  for  thee,  and  that  my  soul  may  live  for  thy  sake.^"' 

14.  And  when  Abram  was  come  into  Egypt,  the  Egyptians  saw 
the  woman  that  she  was  very  beautiful. 

15.  And  the  princes  told  Pharao,  and  praised  her  before  him  :  and 
the  woman  was  taken  into  the  house  of  Pharao. ^^ 

16.  And  they  used  Abram  welP''  for  her  sake.  And  he  had  sheep 
and  oxen  and  he-asses,  and  men-servants,  and  maid-servants,  and  she- 
asses,^^  and  camels. 

17.  But  the  Lord  scourged  Pharao  and  his  house  with  most  grievous 
stripes, ^^  for  Sarai,  Abram's  wife. 

18.  And  Pharao  called  Abram,  and  said  to  him  :  What  is  this 
Avhich  thou  hast  done  to  me  ?  Why  didst  thou  not  tell  me  that  she  is 
thy  wife  ? 

19.  For  what  cause  didst  thou  say  she  is  thy  sister,  that  I  might 
take  her  to  me  to  wife  ?^  Now  therefore  there  is  thy  wife,  take  her, 
and  go  thy  way. 

20.  And  Pharao  gave  his  men  orders  concerning  Abram :  and  they 
led  him  away,  and  his  wife,  and  all  that  he  had. 


1*^  n.  p.  "  Behold  now." 

"  ^arai,  although  sixty-five  years  of  age,  retained  vigor  and  beauty.  Not  having  borne  children,  she 
did  not  appear  so  old.    Her  fair  complexion  was  likely  to  attract  the  swarthy  Egyptians. 

*-'  This  gives  a  frightful  idea  of  the  crimes  which  they  were  prepared  to  commit,  in  order  to  secure  the 
indulgence  of  their  passions. 

'^  Infra  20 :  11.  This  was  true  according  to  the  Oriental  style  of  speech,  since  near  relations  were  so 
called.  The  imminent  danger  of  his  own  life,  and  of  the  violation  of  Sarai,  led  Abram  to  use  this  sub- 
terfuge, in  order  to  conceal  the  marriage  relation.  He  hoped  that  her  chastity  would  escape  inviolate  ; 
which  he  despaired  of  being  preserved,  if  he  were  put  to  death. 

^'  Abram  did  not  covet  any  advantage;  but  he  sought  to  escape  death.  He  foresaw,  however,  that  he 
would  be  well  treated  by  the  Egyptians  on  account  of  Sarai,  if  they  took  her  to  be  his  sister. 

1'  That  my  life  may  be  spared. 

"'  Women  were  kept  for  a  considerable  time  in  preparation  for  the  monarch's  bed,  being  anointed  and 
perfumed. 

*'  Bestowed  gifts  on  him. 

"  The  order  of  the  words  in  the  text  is  confused.     Sam.  mentions  the  he-asses  and  she-asses  together. 

"  Probably  such  as  are  stated,  itifra  20  :  17, 18. 

^'  This  object  for  which  she  was  taken  to  the  palace  was  defeated  by  Divine  interposition. 


60  THE    BOOK    OF    GENESIS. 


CHAPTER    XIII. 

ABRAM  AND  LOT  FART  FROM  EACH  OTHER.   GOD'S  PROMISE  TO  ABRAM. 

1.  And  Abram  went  up  out  of  Egypt,  he  and  his  wife,  and  all  that 
he  had,  and  Lot  with  him,  into  the  south. ^ 

2.  And  he  was  very  rich^  in  cattle,^  gold,  and  silver. 

3.  And  he  returned  on  his  journey  from  the  south  to  Bethel,  to  the 
place  where  he  had  pitched  his  tent  before,  between  Bethel  and  Hai  :'* 

4.  To  the  place  of  the  altar,  which  he  had  before^  erected,  and 
there  he  called  upon  the  name  of  the  Lord.''' 

5.  But  Lot  also,  who  was  with  Abram,  had  flocks  of  sheep,  and 
herds  of  beasts,  and  tents.'' 

6.  And  the  land  was  not  able  to  bear  them,  that  they  might  dwell 
together  :^  for  their  substance  was  great,  and  they  could  not  dwell 
together. 

7.  Whereupon  also  a  strife  arose  between  the  herdsmen  of  Abram 
and  of  Lot.  And  the  Canaanite  and  the  Pherezite  then  dwelled  in 
that  country.^ 

8.  Abram  therefore  said  to  Lot :  Let  there  be  no  quarrel,  I  be- 
seech thee,  between  me  and  thee,  and  between  my  herdsmen  and  thy 
herdsmen  :  for  we  are  brethren. 

9.  Behold  the  whole  land  is  before  thee :  depart  from  me,  I  pray 
thee ;  if  thou  wilt  go  to  the  left  hand,  I  will  take  the  right :  if  thou 
choose  the  right  hand,  I  will  pass  to  the  left.'^ 

10.  And  Lot,  lifting  up  his  eyes,  saw  all  the  country  about  the 


'  The  journey  of  Abram  was  to  the  northeast,  but  that  country  was  styled  the  south,  relatively  to 
the  higher  region.  These  terms  of  south,  east,  Ac,  were  often  employi  d  without  regard  to  the  position 
of  the  individual. 

■J  Lit,  "  Heavy." 

"  IL  signifies  a  possession,  such  as  a  fiirm,  but  especially  a  flock,  or  herd:  it  embraces  slaves  like- 
wise. Hero  it  includes  all  the  cattle,  as  the  ancient  versions  render  it.  Oeddes  conjectures  that  V. 
may  have  had:  '"In  possessiono  anro  et  argento."  St.  Jerome  has:  "In  pecore."  Qtt(r^t.  in  Gen.  P. 
"  In  cattle." 

*  lie  went  to  his  stations:  he  slopped  nt  the  same  places  where  he  had  encamped  before. 

*  Erected  there  formerly.     Supra  12  :  8. 
"  He  prayed  and  worshipped  there. 

■"  Some  MS.  of  Sept.  have  Krrjvr]  ciiltif  :  but  the  text  and  the  versions  generally  have  (eufs.  The 
servants  who  occupied  them  may  be  understood, 

*  Infra  36 :  7.    They  could  not  find  pasture  in  the  open  country  for  th»'ir  vast  flocks. 

"  They  continued  to  dwell  there  in  the  time  of  Moses.    They  already  dwelt  there  when  Abram  so- 
journed in  the  land,  and  might  easily  have  taken  advantage  of  their  strife  to  oppress  both  parties. 
*"  The  condescension  and  disinterestedness  of  Abram  are  worthy  of  all  praise. 


GENESIS    XIII.  ,  61 

Jordan,  whicli  was  watered  throughout  before  the  Lord  destroyed 
Sodom  and  Gomorra  as  the  paradise^^  of  the  Lord,  and  like  Egypt  as 
one  Cometh  to  Segor.^^ 

11.  And  Lot  chose  for  himself  the  country ^^  about  the  Jordan,  and 
he  departed  from  the  east  :^^  and  they  were  separated,  one  from  the 
other.^^ 

12.  Abram  dwelt  in  the  land  of  Canaan:*^  and  Lot  abode  in  the 
towns  which  were  about  the  Jordan,  and  dwelt  in  Sodom.^'' 

13.  And  the  men  of  Sodom  were  very  wicked,  and  sinners  before 
the  Lord  beyond  measure. 

14.  And  the  Lord  said  to  Abram,  after  Lot  was  separated  from 
him  :  Lift  up  thy  eyes,  and  look  from  the  place  where  thou  now  art, 
to  the  north  and  to  the  south,  to  the  east  and  to  the  west. 

15.  All  the  land  which  thou  seest  I  will  give  to  thee,^^  and  to  thy 
seed^^  forever.^ 

16.  And  I  will  make  thy  seed  as  the  dust  of  the  earth  :  if  any  man 
can  number  the  dust  of  the  earth,  he  shall  be  able  to  number  thy 
seed  also. 

17.  Arise  and  walk  through  the  land  in  its  length  and  breadth :  for 
to  thee  I  will  give  it. 

18.  So  Abram  removing  his  tent,"  came,  and  dwelt  by  the  vale  of 
Mambre,  which  is  in  Hebron  :^  and  he  built  there  an  altar  to  the  Lord. 


"  Many  think  that  paradise  is  meant.  Geddes  understands  it  of  any  delightful  garden,  and  (luotes 
Ps.  104 :  16,  where  the  cedars  of  Libamis  are  called  '•  trees  of  the  Lord,  which  He  planted." 

*-'  The  plain  of  the  Jordan  extended  to  Segor,  so  called  here  by  anticipation.  The  location  of  the 
words  in  the  text  may  easily  lead  to  confound  the  last  words  with  those  immediately  preceding,  unless 
these  be  separated  by  a  parenthesis.  Lot  viewed  the  country  around  the  Jordan  in  the  direction  of 
Segor. 

"  H.  P.  '*  All  the  plain."    All  is  wanting  in  MS.  223  K. 

"  The  course  of  Lot  was  eastward.  K.  thinks  that  the  sentence  is  elliptic,  and  that  it  means,  he 
went  away  to  dwell  in  the  east. 

*'  H.  '•  Man  from  his  brother." 

*'  Abram  remained  in  his  actual  position  :  but  his  flocks  were  conducted  to  pasture  in  various 
places,  according  to  the  custom  of  shepherds. 

'■''  Lot  advanced  as  far  as  Sodom,  and  even  entered  it. 

'*  The  land  of  Canaan  was  promised  to  Abram  for  his  posterity,  which,  however,  was  not  to  possess 
it  unless  after  four  hundred  years.  lie  enjoyed  a  (jualified  use  of  it  without  having  any  proprietor- 
ship of  it.    Supra  12  :  7.    Infra  15  :  18 :  26 :  4  ;  Deut.  34  :  4. 

"  Kace. 

*'  This  is  taken  for  an  indefinite  time, — a  long  duration. 

^'  H.  pi-operly  signifies  that  he  pitched  his  tent,  although  the  act  of  removing  is  plainly  meant.  It 
may  indicate  that  he  encamped  at  various  places  until  he  came  to  Mambre. 

'^'  This  name  was  not  given  it  until  the  time  of  Josue,  when  probably  it  was  substituted  for  Ki- 
riath-Arbah,  the  ancient  name.    Some  take  it  to  be  a  different  place. 

■    r 


62  THEBOOKOFGENESIS. 


CHAPTER    XIY. 

THE    EXPEDITION    OF    THE    FOUR    KINGS  :    THE    VICTORY    OF    ABRAM  ;    HE    IS    BLESSED 

BY    MELCUIZEDEK. 

1.  And  it  came  to  pass  at  that  time,  that  Amraphel,^  king  of 
Sennaar,^  and  Arioch,  king  of  Pontus,^  and  Chodorlahomor,  king  of 
the  Elamites/  and  Thadal,  king  of  nations,^ 

2.  Made  war  against  Bara,  king  of  Sodom,  and  against  Bersa,  king 
of  Gomorra,  and  against  Sennaab,  king  of  Adama,  and  against 
Semeber,  king  of  Seboim,  and  against  the  king  of  Bala,  which  is 
Segor. 

3.  All  these  came  together  into  the  woodland^  vale,  which  now  is 
the  salt  sea/ 

4.  For  they  had  served  Chodorlahomor  twelve  years,  and  in  the 
thirteenth  year  they  revolted  from  him. 

5.  And  in  the  fourteenth  year  came  Chodorlahomor,  and  the  kings 
who  were  with  him :  and  they  smote*^  the  Raphaim  in  Astarothcar- 
naim,  and  the  Zuzim  with  them,^  and  the  Emim  in  Save  of  Cariathaim, 

6.  And  the  Chorreans  in  the  mountains  of  Seir,  even  to  the  plains^® 
of  Pharan,  which  is  in  the  wilderness. 

7.  And  they  returned,  and  came  to  the  fountain  of  Misphat,"  the 
same  is  Kades :  and  they  smote  all  the  country  of  the  Amalekites,^^ 
and  the  Amorites,  who  dwelt  in  Asasonthamar. 

8.  And  the  king  of  Sodom,  and  the  king  of  Gomorra,  and  the  king 


'  H.  P.  "  In  the  days  of  Amraphel."    R.  thinks  that  his  reign  is  marked  as  the  time  of  this  war. 

»  Babylon. 

'  St.  Jerome  translates  it  Pontus.    It  is  thought  that  a  neighboring  place  bore  that  name. 

*  Persia,  or  its  neighborhood, 

»  Probably  of  people  gathered  together  from  various  parts.  -Mesopotamia  contained  many  such. 
Galilee  of  the  Gentiles  is  mentioned  in  Isaiah  9  :  1, 

^  P.  "  Liddim."    The  signification  of  the  term  is  unknown. 

''  The  place  where  the  troops  assembled  became  the  bed  of  the  river,  when  the  earth  bad  given  way 
in  the  catastrophe  of  Sodom,  and  the  waters  of  the  Jordan  spread  over  it.  It  was  called  the  Salt  i»ea  on 
account  of  the  bituminous  qualities  of  the  country,  with  which  the  waters  became  impregnated.  The 
Hebrews  included  bitumen  under  the  name  of  salt.   n7D> 

*  Slaughtered. 

-'  '*  In  Ham."  L.    Sam.  Likewise  has  the  name  of  a  plac<>,  instend  of  a  pronoun. 

'"  II.  "The  oak  of  Paran."  Trees  were  often  boundary  marks,  or  places  of  assembly.  Pharan  is  in 
Arabia  Desert,  joining  the  mountains  of  Idumcn.     P.  '•  EI  Paran :"  which  R.  approves. 

'»  The  fountain  of  judgment,  as  it  was  subsequently  called.  Numb.  20  :  10.  R.  thinks  that  this  was 
its  ancient  name,  and  that  in  the  time  of  Moses  it  was  called  Kadcsh. 

'-  Amalek,  the  head  of  the  Amalekites,  was  not  yet  born.  Jr^fra  36  :  10,  11.  The  place  which  they 
afterwards  possessed  is  here  called  by  their  name,  by  anticipation. 


GENESISXIV.  63 

of  Adama,  and  the  king  of  Seboim,  and  the  king  of  Bela,  which  is 
Segor,  went  out :  and  they  set  themselves  against  them  in  battle  array 
in  the  woodland  vale  : 

9.  Against  Chodorlahomor,  king  of  the  Elamites,  and  Thadal,  king 
of  nations,  and  Amraphel,  king  of  Sennaar,  and  Arioch,  king  of 
Pontus  :  four  kings  against  five. 

10.  Now  the  woodland  vale  had  many  slime  pits.^^  And  the  king 
of  Sodom  and  the  king  of  Gomorra^^  turned  their  backs  and  felP^ 
there :  and  they  who  remained  fled  to  the  mountain. 

11.  And  they  took  all  the  substance  of  those  of  Sodom^^  and  Go- 
morra,  and  all  their  victuals,  and  went  their  way.^"^ 

12.  And  Lot  also,  the  son  of  Abram's  brother,  who  dwelt  in  Sodom, 
and  his  substance.^'' 

13.  And  behold  one,  who  had  escaped,  told  Abram,  the  Hebrew, ^'-^ 
who  dwelt  in  the  vale  of  Mambre  the  Amorite,  the  brother  of  Escol, 
and  the  brother  of  Aner  :^  for  these  had  made  a  league  with  Abram. 

14.  And  when  Abram  had  heard  that  his  brother  Lot  was  taken, 
he  numbered^'  of  the  servants  born  in  his  house,  three  hundred  and 
eighteen  well  armed  :'^  and  pursued  them  to  Dan.^^ 

15.  And  dividing  his  company,  he  rushed  upon  them  in  the  night : 
and  smote  them,^^  and  pursued  them  as  far  as  Hoba,  which  is  on  the 
left  hand  of  Damascus. 

16.  And  he  brought  back  all  the  substance,  and  Lot  his  brother 
with  his  substance,  the  women  also  and  the  people. 

17.  And  the  king  of  Sodom  went  out  to  meet  him,^^  after  he  re- 
turned from  the  slaughter  of  Chodorlahomor,  and  of  the  kings  who 
were  with  him  in  the  vale  of  Save,  which  is  the  king's  vale. 


='  H.  «  Pits,  pits." 

"  "The  king"  is  not  in  H.  P.     A  MS.  of  K.  has  it,  and  Sept.  read  it. 

"  Defeated  and  routed.    Some  survived. 

^*  The  hostile  kings  took  the  goods  of  Sodom. 

"  Carrying  oflf  their  booty. 

'*  II.  "They  took  Lot,  with  his  goods,  pod  of  the  brother  of  Abram,  and  they  went  away,  and  he  dwelt 
in  Sodom."     P.  transposes. 

"  Abram  was  so  called  from  T3j/*  beyond,  because  he  was  born  in  Mesopotamia,  on  the  other  side  of 
the  Euphrates. 

*'  His  relative — nephew.    "  Lot"  is  not  in  the  text. 

'^  Lit.  "He  emptied."    P.  "  He  armed."    It  is  used  sometimes  to  express  the  unsheathing  of  a  sword. 

"  Well  armed  and  ready  for  action. 

^  From  Mambre  to  Dan  the  distance  is  said  to  be  fifty  leagues.  This  name  was  giyen  to  Lais  long 
afterwards;  but  it  is  probable,  that  another  place,  at  the  source  of  the  Jordan,  already  bore  that  name 
See  Kings  24  :  6. 

'^^  Attacked,  routed. 

"^  The  king  of  Sodom  had  been  defeated,  but  not  slain 


64  THEBOOKOFGEXESIS. 

18.  But  Melchizedek,  the  king  of  Salem,^''  bringing  forth  bread 
and  wine,^"  for^^  he  was  a  priest  of  the  Most  High  God,^^ 

19.  Blessed  him,  and  said :  Blessed  be  Abram  by  the  Most  High 
God,  who  created  heaven  and  earth : 

20.  And  blessed  be  the  Most  High  God,  who  hath  delivered^  the 
enemies  into  thy  hands.     And  he  gave  him  the  tithes  of  all.^^ 

21.  And  the  king  of  Sodom  said  to  Abram  :  Give  me  the  persons,^^ 
and  the  rest^  take  to  thyself. 

22.  And  he  answered  him :  I  lift  up  my  hand^^  to  the  Lord  God 
the  most  high,  the  possessor  of  heaven  and  earth, 

23.  That  from  the  very  woof-thread  unto  the  shoe  latchet,  I  will 
not  take  anything  which  is  thine,^^  lest  thou  say :  I  have  enriched 
Abram : 

24.  Except  such  things  as  the  young  men^*'  have  eaten,  and  the 
shares  of  the  men,  who  came  with  me  f'^  Aner,  Escol,  and  Mambre  : 
these  shall  take  their  shares. 


2«  Heb.  7  :  6. 

^  It  is  not  stated  for  what  purpose  he  brought  them  forth,  but  the  mention  of  his  priestly  character 
led  the  ancients  to  regard  them  as  offerings  made  to  God.  Philo,  the  Jew,  speaks  of  him  as  sacrificing  in 
thanksgiving  for  the  victory:  emviKia  e^ve.  All  the  fathers  recognize  in  the  bread  and  wine  types  of  the 
Eucharistic  sacrifice  by  Christ,  the  priest  forever  after  the  manner  of  Melchizedek.  St.  Cyprian  exclaims  : 
'•  Who  is  more  strictly  a  priest  of  the  Most  High  God  than  our  Lord  Jesus  Christ,  who  offered  sacrifice  to 
God  the  Father,  and  offered  the  same  as  Melchizedek  had  offered,  that  is  bread  and  wine,  namely  Ilis  own 
body  and  blood  ?"'  Ep.  63,  ad  Ciccil.  Even  liush  acknowledges  that  Melchizi  dek  ofRciated  in  his  priestly 
capacity.  It  is  not  stated  that  he  gave  the  bread  and  wine  to  the  troops;  but  it  is  quite  probable  that  he 
did  so,  since  it  was  usual  to  distribute  the  offerings  to  those  for  whom  they  were  presented. 

'^  ]  is  rendered  "  for,"  as  in  many  other  places.  Infra  20  :  3;  22  :  12.  As  there  was  no  controversy  at  the 
time  V.  was  made,  in  regard  to  the  Eucharist,  there  could  have  been  no  motive  for  mistranslating  this 
conjunction.  The  act  of  blessing  which  is  mentioned  did  not  require  the  priestly  character,  since  Jacob, 
Solomon,  and  others  imparted  blessing. 

■^  This  title  was  given  by  the  angels  to  God  in  their  hymn  at  the  birth  of  our  Redeemer. 

*"  TJD'  V.  "  Quo  protegente."  The  verb  here  means  to  deliver  oyer  in  safety.  It  contains  an  allusion 
to  a  shield,  as  a  protection. 

"'  Abram.  St.  Paul  dwells  on  this  circumstance,  as  well  as  on  the  blessing,  to  show  the  superiority  of 
the  priesthood  of  Christ  to  that  of  Aaron.  Melchizedek  being  the  type  of  the  one,  Abram  of  the  other. 
Heb.  7. 

w  u  ji^Q  soul"— the  men  rescued.  The  singular  is  put  for  the  plural.  It  is  said  to  be  an  Arabian  usage, 
that  in  similar  circumstances  the  liberated  captives  are  placed  under  the  protection  of  their  prince,  and 
the  booty  belongs  to  their  liberator. 

"  P.  "  The  goods."    II.  hero  means '■  the  booty."    v.  11. 

="  In  the  attitude  of  one  swearing. 

""  The  booty  recovered :  *'  if  I  will  take  :"  this  phra.so  implies  an  imprecation. 

"'  The  domestics  of  Abram.    Persons  in  a  state  of  dependence  were  so  called  without  reference  to  age. 

'^  The  confederates.    In  exercising  disinterestedness  Abram  does  not  forget  the  just  claims  of  his  allies. 


GENESIS    XV.  65 


CHAPTER   XY. 

GOD    PROMISETH    SEED    TO    ABRAM.      HIS    FAITH,  SACRIFICE,  AND   VISION. 

1.  After  these  things,^  the  word  of  the  Lord  camc^  to  Abram  in  a 
vision,  saying  :  Fear  not,  Abram,  I  am  thy  protector,"  and  thy  reward 
exceedingly  great. ^ 

2.  And  Abram  said :  Lord^  God,  what  wilt  thou  give  me  ?*'  I  go 
childless :  and  the  son  of  the  steward^  of  my  house  is  this  Eliezer 
of  Damascus. 

3.  And  Abram  added :  But  to  me  thou  hast  not  given  seed :  and 
lo,  my  servant  born  in  my  house,  shall  be  my  heir.^ 

4.  And  immediately  the  word  of  the  Lord  came  to  him,  saying : 
He  shall  not  be  thy  heir ;  but  he  who  shall  come  out  of  thy  own 
bowels,  he  shall  be  thy  heir. 

5.  And  he  brought  him  forth  abroad,  and  said  to  him :  Look  up 
to  heaven  and  number  the  stars,  if  thou  canst.^  And  he  said  to  him  : 
So  shall  thy  seed  be.^^ 

6.  Abram"  believed  God,  and  it  was  accounted  to  him  for  justice.'^ 

7.  And  He  said  to  him :  I  am  the  Lord  who  brought  thee  out  from 
Ur  of  the  Chaldees  to  give  thee  this  land,  to  possess  it. 

8.  But  he  said :  Lord  God,  whereby  shall  I  know  that  I  shall 
possess  it  ?^^ 

9.  And  the  Lord^"*  answered,  and  said :  Take  me  a  cow  of  three 


^  Lit.  "  After  these  words"— events.  2  Lit.  "  Was  to  Abram." 

^  Lit.  "la  shield  to  thee" — a  protector. 

••  P.  V.  understand  God  Himself  to  be  the  reward.    L.  "Thy  reward  shall  be  exceedingly  great." 

'  ^jnX  AnoNAi,  a  noun  in  the  plural,  is  hei-e  for  the  first  time  applied  to  God,  and  united  with  Jaii- 
VEH.    The  Jews,  regarding  this  latter  name  as  ineffable,  pronounce  it  Adoxai. 

"  P.  "  Seeing."    II.  )  it  is  equivalent  to  '-for." 

J  The  text  is  scarcely  intelligible.  The  term  translated  '•  steward"  is  understood  by  R.  of  one  having 
charge  of  the  household.  Others  take  it  to  be  the  name  of  a  female  slave,  as  Sept.  seems  to  understand 
it.    P.  "Eliezer  of  Damascus."    Martini  translates  V.  in  l\ke  manner. 

'  Lit.  "The  son  of  my  house  inheriting  me," — my  domestic  will  be  my  heir. 

"  II.  P.  "  If  thou  be  able  to  number  them."  •  "  Rom.  4  :  18. 

"  The  noun  is  not  in  the  text. 

'"^  Rom.  4:3;  Gal.  .3:0;  James  2 :  2:'..  The  assent  of  Abram  to  the  Divine  promise,  which  was  appa- 
rently incredible,  was  accounted  meritorious,  because  it  honored  the  veracity  and  goodness  of  God.  See 
the  like  phrase  in  regard  to  Phinees.  Ps.  105  :  30,  31.  The  nominative  to  the  second  verb  is  God,  which 
is  understood.    "lie  accounted  it  to  him  for  righteousness."  L. 

'^  As  the  faith  of  Abram  has  been  already  declared,  this  inquiry  must  not  be  regarded  as  implying 
any  doubt  of  the  Divine  promise. 

"  The  noun  is  not  in  the  received  text,  but  is  in  two  MSS. 

5 


66  THEBOOKOFGENESIS. 

years  old,  and  a  she-goat  of  three  years,  and  a  ram  of  three  years, 
a  turtle-dove  also,  and  a  pigeon. 

10.  And  he  took  all  these,  and  divided  them  in  the  midst,  and  laid 
the  two  pieces  of  each,  one  against  the  other  :^^  but  the  birds^  he 
divided  not. 

11.  And  the  fowls^^  came  down  upon  the  carcasses,  and  Abram 
drove  them  away. 

12.  And  when  the  sun  was  setting,  a  deep  sleep  fell  upon  Abram, 
and  a  great  and  darksome  horror  seized  upon  him. 

13.  And  it  was  said^^  to  him  :^^  Know  thou  beforehand^  that  thy 
seed  shall  be  a  stranger  in  a  land  not  their  own,  and  they^^  shall  bring 
them  under  bondage,^  and  afflict  them  four  hundred  years.^ 

14.  But  the  nation  which  they  shall  serve,  I  will  judge,  and  after 
this  they  shall  come  out  with  great  substance. 

15.  And  thou  shalt  go  to  thy  fathers  in  peace,^^  and  be  buried  in  a 
good  old  age. 

16.  But  in  the  fourth  generation^^  they  shall  return  hither  :  for  the 
iniquities  of  the  Amorites  are  not  yet  at  the  full.^ 

17.  And  when  the  sun  was  set,  a  dark  mist  arose,  and  there 
appeared  a  smoking  furnace,  and  a  lamp  of  fire  passing  between  those 
pieces.^^ 


"  As  men  were  wont  to  celebrate  treaties  by  the  sacrifice  of  animals,  which  were  divided  in  two  parts, 
with  the  implied  invocation,  that  God  would  strike  and  split  asunder  the  violators  of  the  treaty,  so  the 
renewal  of  the  Divine  covenant  was  celebrated  in  like  manner.  It  does  not  appear  that  in  this  case 
any  words  accompanied  the  action. 

"*  Jer.  34  :  18.    The  text  has  :  "  The  bird  ;"  but  one  is  put  for  many. 

"  '"The  fowl:"  which,  though  singular  in  the  text,  is  taken  collectively. 

«»  II.  P.  "  And  he  said."    God  is  understood.  "  II.  P.  "  Abram." 

^^  Lit.  ''Knowing  thou  shalt  know."    P.  '-Know  of  a  surety." 

■'■  The  Egyptians. 

^  II.  P.  "  Shall  serve  them."  Bush  prefers  V.,  which  is  supported  by  Sept.,  as  also  by  Onkelos  and 
Saadias. 

-^  Acts  7  :  6.  This  period  is  thought  by  many  to  comprise  the  time  of  the  sojourning  in  Canaan,  and 
of  the  abode  in  Egypt.  From  the  birth  of  Isaac  to  their  departure  from  Egypt  some  calculate  four 
hundred  and  five  years;  of  which  two  hundred  and  fifteen  were  spent  in  bondage.  Twenty-five  years 
passed  from  the  arrival  of  Abraham  in  Canaan  to  the  birth  of  Isaac.  Sixty  years  thence  to  the  birth  of 
Jacob.  On  his  arrival  in  Egypt  he  was  one  hundred  and  thirty  years  of  age.  The  time  spent  in  bondage 
appears  then  to  be  two  hundred  and  fifteen  years.  II.  nevertheless  thinks  that  above  four  hundred  years 
passed  in  bondage. 

-'  This  phrase  implies  a  future  state  of  existehce. 

-'  A  century  may  be  here  meu^t  by  a  generation.  It  is  not  certain  that  all  the  links  were  counted  in 
the  Scripture  lists,  which  enumerate  in  the  tribe  of  Levi,  Amrain.  Aaron,  Eleazar,  and  Phinces  (1  Par.  6 : 
1.  2.  4),  in  the  tribe  of  Juda,  Esron,  Aram,  Aminabad,  Naasaon.    (Iluth  4  :  18,  20.) 

'"  The  sentence  has  a  future  meaning.  The  justice  of  God  is  exercised  in  the  vicissitudes  of  nations, 
whose  crimes  are  weighed  in  the  Divine  scales,  and  visited  in  the  appointed  time.  These  judgments 
are  certain,  although  not  always  discernible  by  man. 

^  Theodoret  observes :  "  What  is  related  of  the  appearance  of  a  smoking  furnace,  and  of  lamps  of 
fire  after  sunset,  signified  that  the  sacrifices  were  accepted,  and,  besides,  that  God  would  manifest  Him- 
self at  the  end  of  the  time  specified :  for  He  appeared  in  fire  to  Moses  the  lawgiver,  and  subsequently 


GENESIS    XVI.  67 

18.  On  that  day  God  made  a  covenant  with  Abram,  saying :  To 
thy  seed  will  I  give  this  land  from  the  river  of  Egypt,  even  to  the 
great  river  Euphrates.^^ 

19.  The  Cineans,  and  Cenezites,  the  Cedmonites, 

20.  And  the  Hethites,  and  the  Pherezites,  the  Raphaim  also, 

21.  And  the  Amorites  and  the  Canaanites,  and  the  Gergesites,  and 
the  Jebusites. 


CHAPTER   XYI. 

ABRAM   MARRIETH   AGAR,  WHO    BRIXGETH    FORTH   ISMAEL. 

1.  Now  Sarai,  the  wife  of  Abram,  had  brought  forth  no  children : 
but  having  a  handmaid,  an  Egyptian,  named  Agar,^ 

2.  She  said  to  her  husband '?  Behold,  the  Lord  hath  restrained  me 
from  bearing:^  go  in  unto  my  handmaid,'^  it  may  be  I  may  have 
children  by  her  at  least.     And  when  he  agreed  to  her  request,^ 

3.  She  took  Agar,  the  Egyptian,  her  handmaid,  ten  years  after 
they  first  dwelt  in  the  land  of  Canaan,  and  gave  her  to  her  husband 
to  wife. 

4.  And  he  went  in  to  her.^  But  she  perceiving  that  she  was  with 
child,  despised  her  mistress. 

5.  And  Sarai  said  to  Abram :  Thou  doest  unjustly  with  me  'J  I 
gave  my  handmaid  into  thy  bosom,  and  she  perceiving  herself  to  be 
with  child,  despiseth  me :  the  Lord  judge  between  me  and  thee. 

6.  And  Abram  made  answer  and  said  to  her :  Behold  thy  hand- 


to  all  the  people.    It  also  indicated  that  afterwards  animals  of  this  kind  shall  be  offered  in  obedience  to 
the  law/'     Qu.  66  in  Gen. 
"'  This  vast  extent  of  country  was  possessed  by  David  and  Solomon.    3  Kings  4  :  21 ;  2  Par.  9  :  26. 

^  St.  Chrysostom  conjectures,  that  Agar  was  given  by  Pharao  to  Abram.  Her  name  means,  the 
stranger. 

2  H.  P.  '•  Sarai  said  unto  Abram." 

"  The  nebrews  referred  all  to  God,  whose  providence  embraces  all  things. 

■•  The  proposal  was,  that  Abram  should  have  her  as  a  secondary  wife,  bound  to  him  by  the  tie  of  mar- 
riage, without  any  right  accruing  to  her  children,  beyond  necessary  support  and  equitable  provision. 
The  unity  of  marriage  had  been  relaxed,  apparently  by  Divine  dispensation,  and  the  circumstances 
pleaded  strongly  in  favor  of  Abram,  who  was  without  an  heir.  He  did  not,  however,  seek  to  avail  him- 
self of  the  dispensation,  but  he  yielded  to  the  suggestions  of  Sarai,  who  considered  that  she  would  have 
the  rights  of  a  mother  if,  at  her  instance,  a  child  by  her  husband  were  born  of  her  slave. 

*  H.  P.  '•  And  Abram  hearkened  to  the  voice  of  Sarai."  ^  II.  P.  "  And  she  conceived." 

■"  She  throws  the  blame  on  Abram,  because  he  tolerated  the  arrogance  of  Sarai. 


68  THEBOOKOFGENESIS. 

maid  is  in  thy  own  hand,  use  her  as  it  pleaseth  thee.^     And  when 
Sarai  treated  her  hardly,  she  ran  away. 

7.  And  the  Angel  of  the  Lord  having  found  her,  by  a  fountain  of 
water  in  the  wilderness,  which  is  in  the  way  to  Sur  in  the  desert,^ 

8.  Said  tb  her :  Agar,  handmaid  to  Sarai,  whence  comest  thou  ? 
and  whither  goest  thou  ?  And  she  answered  :  I  flee  from  the  face  of 
Sarai,  my  mistress. 

9.  And  the  Angel  of  the  Lord  said  to  her :  Return  to  thy  mistress, 
and  humble  thyself  under  her  hand. 

10.  And  again  he^*^  said :  I  will  multiply  thy  seed  exceedingly, 
and  it  shall  not  be  numbered  for  multitude. 

11.  And  again :  Behold,  said  he,  thou  art  with  child,  and  thou 
shalt  bring  forth  a  son :  and  thou  shalt  call  his  name  Ismael,  because 
the  Lord  hath  heard  thy  affliction. 

12.  He  will  be  a  wild^^  man :  his  hand  will  be  against  all  men,  and 
all  men's  hands  against  him  :^^  and  over  against  all  his  brethren 
he  will  dwell. ^^ 

13.  And  she  called  the  name  of  the  Lord  who  spake  to  her :  Thou 
God  seest  me.  For  she  said  :  Verily  here  have  I  looked  after  Him 
who  seeth  me.^^ 

14.  Therefore  she  called  that  well,  the  well  of  Him  who  liveth  and 
seeth  me.*^     The  same  is  between  Cades  and  Barad. 

15.  And  Agar  brought  forth  a  son  to  Abram  :  who  called  his  name 
Ismael.'*^ 

16.  Abram  was  fourscore  and  six  years  old  when  Agar  brought  him 
forth  Ismael. 


*  Abram  allowed  Sarai  to  exercise  the  just  control  of  a  mistress  over  a  contumelious  slave. 

"  "  In  the  desert,"  is  not  in  the  text,  or  Sept. 

"  H.  P.  "The  angel  of  the  Lord."    So  likewise  v.  11. 

"  Of  fierce  habits.    • 

»a  This  hostile  attitude  has  always  characterized  the  Arabs,  his  descendants,  although  four  thousand 
years  have  since  elapsed. 

"  The  Israelites,  Idumeans,  Moabitcs,  Ammonites,  and  Egyptians. 

"  The  meaning  of  the  text  is  obscure.  It  may  signify  that  she  was  surprised  to  find  she  could  be  wit- 
ness of  a  Divine  vision,  without  dying. 

'»  II.  I\  "  Beer-lahairoi."    Infra  24 :  62. 

"  n.  1*.  •*  Abram  called  his  son's  name,  which  Hagar  bare,  Ishmael." 


GENESIS    XVII.  6^ 


CHAPTER   XVII. 


THE    COVENANT    OF    CIRCUMCISION. 


1.  And  when  he  was  ninety^  and  nine  years  old,  the  Lord  appeared 
to  him  :  and  said  to  him  :  I  am  the  Almighty  God  :  walk  before  Me,^ 
and  be  thou  perfect.^ 

2.  And  I  will  make  My  covenant  betw^een  Me  and  thee  :  and  I  will 
multiply  thee  exceedingly. 

3.  Abram  fell  on  his  face. 

4.  And  God  said  to  him  :^  I  am,^  and  My  covenant  is  with  thee," 
and  thou  shalt  be  a  father  of  many  nations. 

5.  Neither  shall  thy  name  be  called  any  more  Abram  :^  but  thou 
shalt  be  called  Abraham :  because  a  father  of  many  nations  have  I 
made  thee. 

6.  And  I  will  make  thee  increase  exceedingly,  and  I  will  make 
nations  of  thee,  and  kings  shall  come  out  of  thee. 

7.  And  I  will  establish  My  covenant  between  Me  and  thee,  and 
between  thy  seed  after  thee  in  their  generations,  by  a  perpetual  cove- 
nant :  to  be  a  God  to  thee,''  and  to  thy  seed  after  thee. 

8.  And  I  will  give  to  thee,  and  to  thy  seed^  the  land  of  thy  sojourn- 
ment, all  the  land  of  Canaan  for  a  perpetual  possession,  and  I  will 
be  their  God. 

9.  Again  God  said  to  Abraham  :^  And  therefore  thou  shalt  keep 
My  covenant,^°  and  thy  seed  after  thee  in  their  generations." 

10.  This  is  My  covenant  which  ye  shall  observe  between  Me  and 
you,  and  thy  seed  after  thee :  All  the  male-kind  of  you  shall  be  cir- 
cumcised : 


^  Lit.  "Abram  was  a  son  of  ninety-nine  years."    It  was  the  year  of  the  world  2107. 

"  This  implies  the  framing  of  his  whole  conduct  according  to  the  Divine  law. 

■'  Be  blameless,  without  offence.  Absolute  perfection  is  not  attainable :  but  grievous  transgression 
may  be  avoided. 

"  H.  P.  "  Abram." 

'  The  verb  substantive  is  not  in  the  text.  The  personal  pronoun  is  sometimes  put  absolutely,  by  way 
of  emphasis,  and  sometimes  followed  by  a  verb  which  depends  on  it.    Supra  9  :  9. 

•*  Abram  means  sublime  father.  Abraham  denotes  the  father  of  a  great  multitude.  Eccl.  44  :  20 ; 
Rom.  4  :  17. 

■'  To  be  thy  protector.  »  H.  P.  "  After  thee."  ^  Acts  7  :  8. 

*°  II.  P.  "Thou."    The  pronoun  is  repeated  emphatically. 

"  The  term  implies  indefinite  duration— a  long  series  of  ages. 


70  THEBOOKOFGENESIS. 

11.  And  ye  shall  circumcise  the  flesh  of  your  foreskin,  that  it  may 
be  for  a  sign  of  the  covenant  between  Me  and  youJ^ 

12.  An  infant  of  eight  days  old  shall  be  circumcised  among  you, 
every  male-child  in  your  generations :  he  who  is  born  in  the  house, 
as  well  as  the  bought  servant  shall  be  circumcised,  and  whoever  is  not 
of  your  stock :" 

13.  And  My  covenant  shall  be  in  your  flesh  for  a  perpetual  cove- 
nant." 

14.  The  male  whose  foreskin  is  not  circumcised,  that  soul  shall  be 
destroyed  out  of  his  people  :^^  because  he  hath  broken  My  covenant. 

15.  God  said  also  to  Abraham :  Sarai  thy  w^ife  thou  shalt  not  call 
Sarai,  but  Sara.^^ 

16.  And  I  will  bless  her,  and  of  her  I  will  give  thee  a  son,  whom 
I  will  bless,  and  he  shall  become  nations,^^  and  kings  of  peoples  shall 
spring  from  him.^^ 

17.  Abraham  fell  upon  his  face,  and  laughed,^^  saying  in  his  heart : 
Shall  a  son^*^  be  born  to  him  who  is  a  hundred  years  old  ?  and  shall 
Sara,  who  is  ninety  years  old,  bring  forth  ? 

18.  And  he  said  to  God :  0  I  that  Ismael  may  live  before  Thee.^* 

19.  And  God  said  to  Abraham  :  Sara  thy  wife  shall  bear  thee  a  son, 


'-  The  object  for  which  circumcision  was  prescribed,  was  to  distinguish  the  race  of  Abrahnm  as  the 
chosen  people  of  God.  It  was  practised  by  the  Egyptian  priests,  by  the  Arabians,  and  by  others;  but 
we  have  no  evidence  of  its  having  prevailed  in  any  nation  before  its  institution  as  here  set  down. 
Besides,  the  motive  determines  its  character.  If  nations  practised  it  from  considerations  of  cleanliness, 
or  health,  it  was  different  from  a  rite  prescribed  to  mark  the  partakers  of  God's  covenant.  Those  na- 
tions generally  circumcised  youth  who  had  reached  their  thirteenth  year.  It  does  not  appear  from  the 
sacred  text,  that  it  had  any  reference  to  ori-rinal  sin,  or  virtue  to  remedy  it,  although  St.  Augustin,  St 
Gregory  the  Great,  St.  Thomas  Aquinas,  and  a  host  of  scholastic  divines,  favor  this  opinion. 

"  Lev.  12  :  3;  Luke  2  :  21.  The  children  of  slaves,  as  well  as  the  free,  were  subject  to  the  law  of  cir- 
cumcision. P.  ''Bought  with  money  from  any  stranger."  Bush  doubts  the  correctness  of  this  version, 
and  prefers  that  of  the  ancients  which  V.  gives.  The  text  is  obscure.  These  two  phrases  are  repeated 
in  the  following  verse  in  II.  P.    V.  is  supported  by  Sept. 

i«  The  duration  of  the  law,  as  well  as  of  the  penalty,  was  limited. 

"  Many  understand  this  of  the  penalty  of  death,  as  the  words  seem  to  imply.  Others  limit  it  to  the 
privation  of  privileges.  Tlie  infant  might  be  subjected  to  death,  since  life  is  a  mere  gift  of  God.  The 
threat  waa  sufficient  generally  to  determine  parents  to  have  the  rite  performed. 

'"  II.  P.  "  Her  name."  The  signification  of  Sarai  is,  at  present,  only  a  matter  of  conjecture.  St.  Je- 
rome says  that  she  was  styled,  "  My  lady,"  aa  the  head  of  one  family.  The  meaning  of  Sarah  \s  also 
questionable. 

'■"  II.  P.  "  I  will  bless  her,  and  she  shall  become."    Sam.  supports  V. 

^  II.  P.  "Of  her."  Adam  Clarke  says :  "I  am  quite  of  Calmet's  opinion,  though  I  cannot  push  the 
parallel  so  far  as  he  does,  that  Sara  was  a  type  of  the  Blessed  Virgin."  As  mother  of  Christ,  she  is  mo- 
ther of  the  nations  that  worship  Ilim,  and  of  kings  that  feel  honored  in  being  His  humble  servants,  and 
reverence  her  for  her  relation  to  Ilim.    All  generations  call  her  blessed. 

'•  The  laugh  proceeded  from  the  strangenees  of  the  announcement,  and  from  joy  of  heart.  It  may  be 
that  on  this  occasion  ho  saw  in  spirit  the  glory  of  Christ :  ••  Abraham  your  father,"  says  our  Lord,  "re- 
joiced that  he  might  see  My  day  :  ho  saw  It,  and  was  glad."    John  8  :  66. 

«J  V.  "Putasne?"    This  is  an  expletive. 

'■"  He  only  ventures  to  ask  that  the  life  of  Ismael  may  be  spared. 


GENESIS    XVIII.  71 

and  thou  shalt  call  his  name  Isaac, ^^  and  I  will  establish  My  covenant 
with  him  for  a  perpetual  covenant,  and  with  his  seed  after  him. 

20.  And  as  for  Ismael  I  have  also  heard  thee.  Behold,  I  will  bless 
him,  and  increase,  and  multiply  him  exceedingly :  he  shall  beget 
twelve  chiefs,*^^  and  I  will  make  him  a  great  nation. 

21.  But  My  covenant  will  I  establish  with  Isaac,  whom  Sara  shall 
bring  forth  to  thee  at  this  time  in  the  next  year. 

22.  And  when  he  had  left  off  speaking  with  him,  God  went  up^* 
from  Abraham. 

23.  And  Abraham  took  Ismael  his  son,  and  all  who  were  born  in 
his  house,^^  and  all  whom  he  had  bought,^^  every  male  among  the  men 
of  his  house :  and  he  circumcised  the  flesh  of  their  foreskin  forthwith 
the  very  same  day,  as  God  had  commanded  him. 

24.  Abraham  was  ninety  and  nine  years  old,  when  he  circumcised 
the  flesh  of  his  foreskin. 

25.  And  Ismael  his  son  was  full  thirteen  years  old  at  the  time  of 
his  circumcision. 

26.  The  selfsame  day  was  Abraham  circumcised  and  Ismael  his 
son. 

27.  And  all  the  men  of  his  house,  as  well  they  who  were  born 
in  his  house,  as  the  bought  servants  and  strangers,^  were  circumcised 
with  him. 


CHAPTER   XVIII. 

angels  are  entertained  by  abraham.     they  foretell  the  birth  of  isaac. 
Abraham's  prayer  for  the  men  of  sodom. 

1.  And  the  Lord^  appeared  to  him  in  the  vale  of  Mambre'  as  he 
was  sitting  at  the  door  of  his  tent,^  in  the  heat  of  the  day : 


22  Isaac  means  laughter.    His  name  was  given  in  consequence  of  the  laughter  of  Sara,  when  she  over- 
heard the  prediction,  that  she  should  have  a  son.    Infra  18  :  10;  21  :  2. 

^  Princes  of  the  Ismaelites.    Infra  25  :  12-16. 

2'  This  is  understood  by  Onkelos  of  a  manifest  ascent  on  high.    R.  adopts  the  same  view,  which  is  most 
consonant  with  the  sacred  narrative. 

25  Slaves  of  his  own  household.  ^  Slaves  purchased  from  others. 

2^  II.  P.  "  Bought  with  money  of  the  stranger." 
'  Ty\T\''.    The  apparition  was  through  the  ministry  of  angels. 

2  Near  the  turpentine  tree. 

3  He  sat  there  under  shelter  reposing  himself,  and  watching  that  he  might  invite  tho^e  who  passed, 
to  share  his  hospitality. 


72  THEBOOKOFGENESIS. 

2.  And  when  he  had  lifted  up  his  eyes  three  men  appeared  to  him 
standing  near  him :  and  as  soon  as  he  saw  them,  he  ran  to  meet  them 
from  the  door  of  his  tent,  and  howed^  down  to  the  ground. 

3.  And  he  said :  My  Lord,^  if  I  have  found  favor  in  thy  sight, 
pass  not  away  from  Thy  servant  :^ 

4.  But  I  will  fetch  a  little  water,  and  wash  ye  your  feet,^  and  rest 
ye  under  the  tree. 

5.  And  I  will  set  a  morseP  of  bread,  and  strengthen  ye  your  heart, 
afterwards  ye  shall  pass  on :  for  therefore  are  ye  come  aside  to  your 
servant.^     And  they  said  :  Do  as  thou  hast  spoken. 

6.  Abraham  made  haste  into  the  tent  to  Sara,  and  said  to  her : 
Make  haste,  temper  together  three  measures  of  flour,  and  make  cakes 
upon  the  hearth. 

7.  And  he  himself  ran  to  the  herd,  and  took  thence  a  calf  tender 
and  good,  and  gave  it  to  a  young  man  i^*^  who  made  haste  and 
boiled  it.^^ 

8.  He  took  also  butter^^  and  milk,  and  the  calf  which  he  had  boiled, 
and  set  before  them :  but  he  stood  by  them^  under  the  tree. 

9.  And  when  they  had  eaten,  they  said  to  him  :  Where  is  Sara  thy 
wife  ?    He  answered  :  Lo,  she  is  in  the  tent. 

10.  And  he^^  said  to  him :  I  will  return  and  come  to  thee  at  this 


*  The  Eastern  nations  use  most  piofound  salutations.  The  same  verb  is  employed  to  express  the 
inclination  of  the  body,  whether  as  an  act  of  respect,  or  of  Divine  worship. 

*  Auo.vAi.  It  is  used  here  in  the  plural,  as  when  applied  to  God,  although  addressed  to  one  only  of 
the  three.  The  plural  was  sometimes  used  of  a  king.  Is.  19  :  4.  Abraham  did  not  su.«pcct  anything 
supernatural,  and  consequently  meant  only  to  address  the  strangers  respectfully. 

"  Abraham,  through  humility,  which  is  closely  allied  with  courtesy  and  charity,  calls  himself  the 
wrvant  of  the  strangers,  and  desires  their  visit  as  a  mark  of  favor. 

■"  In  sandy  regions  this  is  one  of  the  most  necessary  acts  of  hospitality,  especially  where  mere  sandals 
are  worn,  leaving  the  foot  exposed,  as  in  ancient  times. 

*  Something  to  eat— meal.  The  term  is  applicable  to  food  of  any  kind.  Hospitality  characterized 
ancient  times,  and  was  miraculously  upproved:  "Hospitality  do  not  forget,  for  by  means  of  this  some 
unawares  entertained  angels."    Ileb.  13  :  2. 

'  Abraham  intimates  that  Providence  directed  their  steps  to  his  house. 

'^  A  servant  was  so  styled. 

"  The  Eastern  nations  use  meat  shortly  after  the  animal  has  been  killed.  The  heat  of  the  climate  first 
gave  occasion  to  this  usage.  Meat  was  rarely  used,  but  when  the  animal  was  slaughtered,  it  was  easy 
to  dispose  of  it  among  numerous  domestics. 

"  The  term  may  mean  butter,  or  cheese,  or  cream,  as  any  thick  fluid,  such  as  oil. 

"  Abraham  stood  in  the  attitude  of  a  waiter.  True  politeness  and  hospitality  make  the  head  of  a  family 
appear  as  the  servant  of  his  guests.  "The  patriarch  therefore  stood  as  an  attendant,  deeming  it  the 
highest  honor  to  wait  on  the  guests,  and  relieve  the  fatigue  of  their  journey."  St.  John  Chrysostom.  hom. 
.\li  in  Gen.  The  angels  having  assumed  bodies  for  the  purpose  of  carrying  out  the  Divine  commission, 
partook  of  food,  in  order  to  sustain  the  character  in  which  they  appeared. 

"  One  of  the  guests  is  specially  distinguished. 


GENESIS    XVIII.  73 

time,  life  continuing, ^^  and  Sara  thy  wife  shall  have  a  son.     Which 
when  Sara  heard,^^  she  laughed^''  behind  the  door  of  the  tent.^^ 

11.  Now  thej^^  were  both  old,  and  far  advanced  in  years,^*^  and  it 
had  ceased  to  be  with  Sara  after  the  manner  of  women. 

12.  And  she  laughed  secretly,^^  saying :  After  I  am  grown  old, 
and  my  lord^^  is  an  old  man,  shall  I  give  myself  to  pleasure  ? 

13.  And  the  Lord^  said  to  Abraham  :  Why  did  Sara  laugh,  saying  : 
Shall  I,  who  am  an  old  woman,  bear  a  child  indeed  ? 

14.  Is  there  anything  hard  for  God  ?  according  to  appointment  I 
will  return  to  thee  at  this  same  time,  life  continuing,  and  Sara  shall 
have  a  son. 

15.  ^^Sara  denied,  saying :  I  did  not  laugh :  for  she  was  afraid. 
But  the  Lord-^  said  :  Nay  :  but  thou  didst  laugh. 

16.  And  when  the  men  rose  up  thence,  they  turned  their  eyes 
towards  Sodom  :^^  and  Abraham  walked  with  them,  bringing  them  on 
the  way.^ 

17.  And  the  Lord  said :  Can  I  hide  from  Abraham  what  I  am 
about  to  do  r^ 

18.  Seeing  he  shall  become  a  great  and  mighty  nation,  and  in  him 
all  the  nations  of  the  earth  shall  be  blessed  ?^^ 

19.  For  I  know  that  he  will  command^  his  children,  and  his  house- 
hold after  him  to  keep  the  way  of  the  Lord,  and  do  judgment  and 
justice :  that  for  Abraham's  sake  the  Lord  may  bring  to  effect  all  the 
things  He  hath  spoken  to  him.^^ 

20.  And  the  Lord  said :  The  cry  of  Sodom  and  Gomorra  is  multi- 
plied, and  their  sin  is  become  exceedingly  grievous. 


"  Vita  comi'e.  P.  "  Accordinj?  to  the  time  of  life."  L.  "This  time  next  year."  H.  may  be  understood 
to  mean,  about  the  time  when  the  infant  shall  come  to  life.  This  manner  of  speech  did  not  imply  a 
promise  to  return,  but  denoted  the  certainty  of  the  event.  Supra  17  :  19;  infra  21  :  1 ;  Kom.  9  :  9. 
Grotius  understands  it  as  a  promise  that  Abraham  and  Sara  would  be  still  alive. 

*''  Overheard. 

''  The  text  does  not  use  this  verb  here,  but  in  v.  12. 

"  The  guests  were  in  front  of  the  tent,  in  the  open  air. 

^^  II.  P.  "  Abram  and  Sarai."    The  pronoun  is  frequently  used  for  the  noun  by  V. 

^  This  repetition  renders  the  statement  emphatic.  2'  P.  "  Within  herself." 

^  Her  husband  is  meant.  St.  Peter  dwells  on  her  submission  and  respect  as  worthy  to  be  imitated  by 
wives.  1  Pet.  3  :  6. 

-^  The  chief  guest  is  here  styled  God  (by  the  ineffable  name),  whom  he  represented. 

"'  II.  "And."     P.  "Therefore."  ^^  The  text  has  not  the  noun. 

'^  As  being  about  to  travel  in  that  direction.  ^  Seeing  them  off. 

-^  The  regard  of  God  for  His  eminent  servants  is  expressed  in  this  way,  as  if  it  were  unbecoming  to 
withhold  from  them  the  announcement  of  the  Divine  judgments,  which  by  prayer  they  might  avert. 

'-'«  Supra  12  :  3;  ivfra  22  :  18. 

^''  H.  P.  "  I  know  him  that  he  will  command."  It  is  the  duty  of  parents  to  teach  their  children  the 
Divine  law,  and  urge  its  observance.  Abraham  had  a  still  higher  obligation,  as  the  subject  and  depositary 
of  the  Divine  revelation. 

'^  II.  P.  "That  the  Lord  may  bring  upon  Abraham." 


74  THEBOOKOFGENESIS. 

21.  I  will  go  down^^  and  see  whether  fhey  have  done  according  to 
the  cry  that  is  come  to  Me  :  or  whether  it  is  not  so,  that  I  may  know.^ 

22.  And  they  turned  themselves  thence,  and  went  their  way  to 
Sodom  :  but  Abraham  still  stood  before  the  Lord.^ 

23.  And  drawing  nigh  he  said :  Wilt  Thou^  destroy  the  just  with 
the  wicked  ?^^ 

24.  If  fifty  just  men  be  in  the  city,  shall  they  perish  withal  ?  and 
wilt  Thou  not  spare  that  place  for  the  sake  of  the  fifty  just,  who  are 
in  it  ?      ' 

25.  Far  be  it  from  Thee  to  do  this  thing,  and  to  slay  the  just  with 
the  wicked,  and  that  the  just  should  be  treated  as  the  wicked,  this  is 
not  beseeming  Thee :  Thou  who  judgest  all  the  earth,  wilt  not  make 
this  judgment.^^ 

26.  And  the  Lord  said  to  him :  If  I  find  in  Sodom  fifty  just  within 
the  city,  I  will  spare  the  whole  place  for  their  sake. 

27.  And  Abraham  answered,  and  said :  Seeing  I  have  once  begun, 
I  will  speak  to  my  Lord,  whereas  I  am  dust  and  ashes. 

28.  What  if  there  be  five  less  than  fifty  just  persons :  wilt  Thou 
for  five^  and  forty  destroy  the  whole  city  ?  And  He  said :  I  will  not 
destroy  it,  if  I  find  five  and  forty. 

29.  And  again  he  said  to  Him :  But  if  forty  be  found  there,  what 
wilt  Thou  do  ?     He  said  :  I  will  not  destroy  it  for  the  sake  of  forty. 

30.  Lord,  saith  he,  be  not  angry  I  beseech  thee,  if  I  speak :  What 
if  thirty  be  found  there  ?  He  answered :  I  will  not  do  it,  if  I  find 
thirty  there. 

31.  Seeing,  saith  he,  I  have  once  begun,  I  will  speak  to  my  Lord : 
What  if  twenty  be  found  there  ?  He  said  :  I  will  not  destroy  it  for 
the  sake  of  twenty. 

32.  I  beseech  TKee,  saith  he,  be  not  angry,  Lord,  if  I  speak  yet 


"  This  is  spoken  after  a  human  manner,  in  conformity  with  the  whole  narrative. 

*"  All  things  were  already  known  to  God,  but  the  evidence  soon  to  bo  furnished  was  intended  for 
recording,  St.  Peter  Damiani  remarks,  that  persons  in  authority  ought  fully  to  ascertain  guilt,  before 
they  adopt  severe  measures  of  repression. 

^'  The  chief  angel  remained  some  time. 

^*  Abraham  addresses  Ilim  as  Ood,  recognizing  Him  as  the  representative  of  the  Deity. 

**  In  the  Divine  visitations,  especially  such  as  come  by  human  agency,  the  just  and  innocent  often  suffer 
with  the  guilty ;  without  detriment,  however,  to  justice,  since  God  turns  calamities  Into  occasions  of  merit 
for  Ills  servants,  llom.  8  :  23.  Nevertheless,  the  wrath  of  God  Is  often  turned  away  ft-om  the  multitude  of 
the  wicked,  by  the  prayers  and  virtues  of  just  men. 

'^  II.  P.  "Shall  not  the  judge  of  all  the  earth  do  right?" 

"  II.  P.  "  Wilt  Thou  for  five  destroy  the  whole  city?"  It  means  for  the  want  of  five.  Sept.  agrees 
with  II. 


GENESIS    XIX.  75 

once  more  :  What,  if  ten  be  found  there  ?     And  He  said  :  I  will  not 
destroy  it  for  the  sake  of  the  ten.^^ 

33.  And  the  Lord  departed/''  after  he  had  ceased  speaking  to  Abra- 
ham :  and  Abraham  returned  to  his  place. 


CHAPTER    XIX. 

LOT    ENTERTAINING    ANGELS    IN    HIS    HOUSE,    IS    DELIVERED    FROM    SODOM,    WHICH    IS 
^     DESTROYED:    HIS    WIFE    FOR    LOOKING    BACK    IS    TURNED    INTO    A    STATUE    OF    SALT. 

1.  And  the  two  angels  came  to  Sodom  inr  the  evening,  and  Lot  was 
sitting  in  the  gate  of  the  city.^  And  seeing  them,  he  rose  up  and 
went  to  meet  them  :  and  he  bowed^  prostrate  to  the  ground, 

2.  And  said  :  I  beseech  you,  my  lords,^  turn  in  to  the  house  of  your 
servant,  and  lodge  there  :  wash  your  feet,  and  in  the  morning  ye  shall 
go  on  your  way.  And  they  said :  No,^  but  we  will  remain^  in  the 
street. 

3.  He  pressed  them  very  much  to  turn  in  unto  him  :  and  when  they 
were  come  into  his  house,  he  made  them  a  feast,  and  baked  unleavened'' 
bread,  and  they  ate : 

4.  But  before  they  went  to  bed,  the  men  of  the  city^  beset  the  house 
both  young  and  old,  all  the  people  together.^ 

5.  And  they  called  Lot,  and  said  to  him :  Where  are  the  men  who 


^^  This  gives  us  the  most  striking  idea  of  Divine  mercy.    The  narrative  is  not  in  the  style  of  human 
fiction.   La  Ilarpe  pronounces  it  decisively  Divine. 
^'^  Withdrew  from  his  sight. 

^  Heb.  13  :  2.    II.  P.  "Of  Sodom."'    The  ordinary  place  of  resort. 

-  The  reverence  was  merely  civil,  since  Lot  did  not  know  that  they  were  angels.  "  II  s'abaissa  jusqu' 
en  terre,  pour  les  saluer  avec  rcapcct.'"    Bible  Francaise. 

^  The  title  was  given  by  Lot  as  to  strangers  of  distinction,  but  without  reference  to  civil  nobility, 
since  he  did  not  know  them. 

■•  The  refusal  was  only  a  modest  signification  of  unwillingness  to  trespass  on  his  hospitality.  Such 
language  is  not  inconsistent  with  truth,  even  on  the  part  of  those  who  are  willing  to  stay,  if  pressed. 
It  was  not  unusual  in  warm  weather  to  remain  in  the  open  air. 

*  II.  "  Pass  the  night." 

®  The  circumstance  of  the  bread  being  unleavened  is  stated  to  signify  the  haste  with  which  it  was 
prepared. 

'  H.  P.  "The  men  of  Sodom."     V.  omits  the  name. 

*  II.  "All  the  people  from  the  extremity."    P.  "  From  every  quarter."     K.  all  without  exception. 


76  THEBOOKOFGENESIS. 

came  in  to  thee  at^  night  ?  bring  them  out  hither  that  we  may  know 
them.i« 

6.  Lot  went  out"  to  them,  and  shut  the  door  after  him,  and  said : 

7.  Do  not  so,  I  beseech  you,^^  brethren,  do  not  commit  this  evil. 

8.  I  have  two  daughters  who  as  yet  have  not  known  man :  I  will 
bring  them  out  to  you,  and  use  ye  them^^  as  it  shall  please  you,  so 
that  ye  do  no  eviP'*  to  these  men,  because  they  are  come  in  under  the 
shadow  of  my  roof. 

9.  But  they  said  :  Get  thee  back  thither.  And  again  :  Thou  camest 
in,  said  they,  as  a  stranger  ;^^  was  it  to  be  a  judge  ?*^  therefore  we  will 
treat  thee  worse  than  them.  And  they  pressed  very  violently  upon^^ 
Lot :  and  they  were  even  at  the  point  of  breaking  open  the  door. 

10.  And  behold  the  men^^  put  forth  their  hand,  and  drew  in  Lot 
unto  them,^^  and  shut  the  door. 

11.  And  those  who  were  without^*^  they  struck  with  blindness^* 
from  the  least  to  the  greatest,  so  that  they  could  not  find^  the  door. 

12.  And  they^  said  to  Lot :  Hast  thou  here  any  of  thine  ?  a  son- 
in-law,  or^^  sons,  or  daughters,  all  who  are  thine^^  bring  them  out  of 
this  city : 

13.  For  we  will  destroy  this  place,  because  their  cry  is  grown  loud 
before  the  Lord,  who^^  hath  sent  us  to  destroy  them. 

14.  So  Lot  went  out,  and  spake  to  his  sons-in-law  who  were  to 
have^  his  daughters,  and  said :    Arise :    get  ye  out  of  this  place, 


»  II.  p.  'This  night." 

**  It  appears  incredible  that  the  citizens  generally  should  entertain,  much  less  shamelessly  avow,  this 
unnatural  lust :  yet  pederasty  widely  prevailed  in  heathen  countries. 

"  II.  P.  "At  the  door."  "  V.  "Mei."    The  pronoun  is  not  in  the  text. 

"  The  expedient  to  which  Lot  resorted  is  abhorrent  from  every  Just  feeling  of  parental  affection,  and 
every  moral  principle.  It  can  only  be  extenuated  by  the  perplexity  of  his  mind.  He  may  have  hoped 
that  his  offer  would  appease  the  mob,  without  their  caring  to  avail  themselves  of  it.  He  was  shocked 
at  the  thought  of  the  unnatural  crime  which  was  likely  to  be  rx)mmittfd,  aggravated  by  a  violation  of 
the  rights  of  hospitality. 

"  IL  P.  "Nothing."  "  P.  "This  one  came  in  to  sojourn."' 

"  2  Peter  2 :  7.  They  regarded  the  remonstranoes  of  Lot  as  a  kind  of  authoritative  interposition, 
which  they  would  not  brook  from  a  stranger,  who  wm  only  there,  as  tliey  contended,  by  sufferance. 

"  II.  P.  ••  The  man.  Lot." 

"  The  angels  are  called  men,  because  they  appeared  as  such. 

"  n.  P.  "Into  the  house."' 

^'  n.  p.  "The  men  at  the  door  of  the  house." 

^*  Wisdom  10  :  10.  The  blindness  may  not  have  been  total,  but  such  affection  of  the  sight  as  prerentod 
tbelr  discoverinji  the  door.    A  like  effect  was  produced  on  the  Syrian  troops.    4  Kings  14  :  18. 

^  II.  P.  "They  wearied  themselves  to  find  " 

''  II.  P.  "The  men:"— the  angels. 

"  II.  P.  "  And."    Its  meaning  is  disjunctive,  as  Hush  acknowledges. 

'*  II.  P.  "Whatsoever  thou  hast  in  the  city  :"  V.  gives  the  meaning. 

»'  II.  P.  "  And  the  lx)rd."    V.  substitutes  the  pronoun. 

"  P.  "  Which  married."    L.  "  Who  wore  to  marry."    Bush  also. 


GENESIS    XIX.  Tt 

because  the  Lord  will  destroy  this  city.     And  he  seemed  to  them^^  to 
speak  as  it  were  in  jest. 

15.  And  when  it  was  morning^^  the  angels  pressed  him,^°  saying : 
Arise,  take  thy  wife,  and  the  two  daughters  whom  thou  hast,^^  lest 
thou  also  perish  in  the  wickedness  of  the  city. 

16.  And  as  he  lingered,  they^^  took  his  hand,  and  the  hand  of  his 
wife,  and  of  his  two  daughters,  because  the  Lord  spared  him. 

17.  And  they  brought  him  forth,  and  set  him  without  the  city  :  and 
there  they  spake  to  him,  saying :  Save  thy  life :  look  not  back,^ 
neither  stay  thou  in  all  the  country  about :  but  save  thyself  in  the 
mountain,  lest  thou  also  be  consumed. 

18.  And  Lot  said  to  them :  I  beseech  Thee,  my  Lord,^^ 

19.  Because  thy  servant  hath  found  grace  before  Thee,  and  Thou 
hast  magnified  Thy  mercy,  which  Thou  hast  shown  to  me,  in  saving 
my  life,  and  I  cannot  escape  to  the  mountain,  lest  some  evil  seize  me, 
and  I  die : 

20.  There  is  this  city  here  at  hand,  to  which  I  may  flee ;  it  is  a 
little  one,  and  I  shall  be  saved  in  it :  (is  it  not  a  little  one  ?)  and  my 
soul  shall  live  ?^ 

21.  And  He  said  to  him :  Behold  also  in  this,  I  have  heard  thy 
prayers,^  not  to  destroy  the  city  for  which  thou  hast  spoken. 

22.  Make  haste,  and  escape  thither :  because  I  cannot  do  anything 
till  thou  go  in  thither.^''  Therefore  the  name  of  that  city  was  called 
Segor.^ 

23.  The  sun  was  risen  upon  the  earth,  and  Lot  entered  into  Segor. 

24.  And  the  Lord  rained  upon  Sodom  and  Gomorra  brimstone  and 
fire^^  from  the  Lord^*^  out  of  heaven."*^ 


*'  H.  P.  "  To  his  sons-in-law." 

2'  At  daybreak.    The  sun  did  not  rise  until  Lot  was  about  to  enter  Segor.  »"  II.  P.  "Lot." 

'"■  H.  "Who  are  found."    P.  "Which  are  here."     He  had  none  others.  ^  II.  P.  '•  The  men." 

^^  Wisdom  10 :  6.  Lot  was  forbidden  to  look  back,  since  this  would  imply  doubt  of  the  prediction  of 
the  angel,  and  haste  was  necessary  to  escape  the  danger. 

^*  By  this  time  Lot  seems  to  have  recognized  the  heavenly  messenger. 

^*  I  shall  live— my  life  shall  be  spared.  Lot  hoped  that  a  small  city  might  be  spared,  because  less 
wicked,  or  because  the  punishment  of  the  larger  cities  sufficiently  manifested  the  Divine  justice. 

3''  P.  "  Accepted."    L.  '•  Favored  thee."    II.  signifies  to  receive  the  countenance,  that  is,  to  view  kindly. 

"  The  angel  could  not  execute  the  threatened  vengeance  until  Lot  was  placed  in  safety,  conformably 
to  the  Divine  decree  to  spare  him. 

'^  Its  previous  name  was  Bela.    Segor  means  little. 

»9  Deut.  29:23;  Isa.  13:19;  Jer.  50:40;  Ezek.  16:49;  Osee  11  :  8;  Amos  4:11;  Luke  17:  28;  Jude  7. 
Fire  and  brimstone  may  mean  ignited  brimstone,  as  a  similar  hendiadys  is  frequent  in  Scripture.  As 
the  soil  was  full  of  bitumen,  and  the  materials  of  the  city  were  probably  impregnated  with  it,  the  de- 
struction might  be  easily  effected.  It  is  useless  to  inquire  by  what  means  this  catastrophe  was  brought 
about,  whether  by  lightning,  or  by  a  volcano,  or  by  the  direct  act  of  Omnipotence.  The  terms  of  the 
text  favor  this  last  view;  but  God  may  employ  natural  means  to  accomplish  His  decrees. 

*°  This  is  a  Hebraism,  equivalent  to  "from  Himself."    It  simply  marks  the  rain  as  Divinely  sent. 

"  The  brimstone  and  fire  are  said  to  have  come  out  of  heaven,  that  is,  from  the  atmosphere. 


78  THEBOOKOFGENESIS. 

25.  And  He  destroyed  these  cities,  and  all  the  country  about,  all 
the  inhabitants  of  the  cities,  and  all  things  which  spring  from  the 
earth.  ^ 

26.  And  his  wife  looking  behind  her,  was  turned\into  a  statue  of 
salt.^3 

27.  And  Abraham  got  up  early  in  the  morning,  and  in  the  place 
where  he  had  stood  before  with  the  Lord.^^ 

28.  He  looked  towards  Sodom  and  Gomorra,  and  the  whole  land 
of  that  country :  and  he  saw  the  ashes  rise  up  from  the  earth  as  the 
smoke  of  a  furnace. 

29.  N-ow  when  God  destroyed  the  cities  of  that  country,  remember- 
ing Abraham,^^  he  delivered  Lot  out  of  the  destruction^^  of  the  cities 
in  which  he^''  had  dwelt. 

30.  And  Lot  went  up  out  of  Segor,  and  abode  in  the  mountain, 
and  his  two  daughters  with  him  (for  he  was  afraid  to  stay  in  Segor),^^ 
and  he  dwelt  in  a  cave,  he  and  his  two  daughters  with  him.^^ 

31.  And  the  elder  said  to  the  younger  :  Our  father  is  old,  and  no 
man  is  left  on  the  earth,  to  come  in  unto  us  after  the  manner  of  the 
whole  earth. 

32.  Come,  let  us  make  him  drunk  with  wine,  and  let  us  lie  with 
him,  that  we  may  preserve  seed  of  our  father.^ 

33.  And  they  made  their  father  drink  wine  that  night :  and  the 
elder  went  in,  and  lay  with  her  father :  but  he  perceived  not,  neither 
when  his  daughter  lay  down,  nor  when  she  rose  up.^^ 

34.  And  the  next  day  the  elder  said  to  the  younger :  Behold,  I  lay 
last  night  with  my  father ;  let  us  make  him  drink  wine  also  to  night, 
and  thou  shalt  lie  with  him,  that  we  may  save  seed  of  our  father. 


*■'  The  vegetation  of  the  country  was  destroyed  with  the  inhabitants.  It  is  now  absolutely  destitute 
of  all  trees  and  vegetation. 

*'  Luke  17  ;  32.  In  punishment  of  her  disobedience,  the  wife  of  Lot,  on  turning  to  view  the  smoking 
ruins,  was  stricken  dead.  She  appears  to  have  been  petrified  by  the  sudden  accumulation  of  bituminous 
and  sulphurous  particles.  The  Book  of  Wisdom  speaks  of  the  pillar  of  salt  as  a  permanent  monument 
of  an  incredulous  soul.    7  :  10. 

««  Supra  18  : 1. 

4*  God  has  regard  to  the  merita  and  prayers  of  His  eminent  servants,  and  for  their  s&kes  He  is  merciful 
to  others. 

«•  II.  P.  '•  Out  of  the  midst  of  the  overthrow,  wherein  he  overthrew." 

*i  U.  P.  "  Lot." 

*^  Lot  became  alarmed,  lest  the  spreading  calamity  should  reach  the  small  city  wherein  he  had  sought 
refuge.  The  cave  in  which  he  afterwards  abode,  whs  doubtless  large,  like  many  in  those  mountains, 
which  still  serve  occasionally  as  retreats  for  shepherds. 

*^  H.  P.  have  not  *'  with  him.''    Sam.  has  this  clause. 

"*  The  elder  proposes  a  shocking  means  for  preserving  the  human  family,  which  she  probably  thought 
would  otherwise  become  wholly  extinct.  She  may  have  supposed  that  the  destruction  was  general,  and 
that  Segor,  although  spared  for  a  time,  had  finally  b<fen  destroyed. 

"  He  did  not  recoguizo  her,  although  he  could  not  bo  wholly  unconscious  of  the  act. 


GENESIS    X-X.  79 

35.  They  made  their  father  drink  wine  that  night  also,  and  the 
younger  daughter  went  in,  and  lay  with  him :  and  neither  then  did 
he  perceive  when  she  lay  down,  nor  when  she  rose  up. 

36.  So  the  two  daughters  of  Lot  were  with  child  by  their  father. 

37.  And  the  elder  bare  a  son,  and  she  called  his  name  Moab  :^^  he 
is  the  father  of  the  Moabites  unto  this  day. 

38.  The  younger  also  bare  a  son,  and  she  called  his  name  Ammon^^ 
(that  is,  the  son  of  my  people) :  he  is  the  father  of  the  Ammonites 
unto  this  day. 


CHAPTER   XX: 

ABRAHAM   SOJOURNETH    IN   GERAR :    SARA   IS   TAKEN   INTO    KING   ABIMELECH's    HOUSE, 
BUT    BY   god's  commandment  IS  RESTORED   UNTOUCHED. 

1.  ^Abraham  removed  thence  to  the  south  country,^  and  dwelt 
between  Cades  and  Sur :  and  sojourned  in  Gerar. 

2.  And  he^  said  to  Sara  his  wife  :  She  is  my  sister.  So  Abimelech 
the  king  of  Gerar  sent,  and  took  her.^ 

3.  And  God  came  to  Abimelech  in  a  dream  by  night,  and  he  said 
to  him :  Lo !  thou  shalt  die  for  the  woman  whom  thou  hast  taken, 
for  she  hath  a  husband. 

4.  Now  Abimelech  had  not  touched  her,  and  he  said :  Lord,  wilt 
thou  slay  a  nation  that  is  ignorant^  and  just  ? 

5.  Did  not  he  say  to  me :  She  is  my  sister :  and  she^  say :  He  is 
my  brother  ?  in  the  simplicity  of  my  heart  and  cleanness  of  my  hands 
have  I  done  this. 

6.  And  God  said  to  him  -J  and  I  know  that  thou  didst  it  with  a  sin- 


'2  The  daughters  of  Lot  took  no  pains  to  conceal  who  was  the  father  of  their  children. 

^  H.  P.  "Ben-ammi."    V.  explains  the  meaning. 

^  H.  P.  "And." 

-  The  journey  of  Abram  was  to  the  southern  part  of  Canaan.  Gerar  was  the  metropolis  of  the  coun- 
try of  the  Philistines. 

^  II.  P.  "Abraham."  "11.  P.  "Sarah." 

•'  V.  '-Ignorantem."  Sept.  dyoour.  It  is  not  in  H.  vers.  It  was  probably  insert- d  in  explanation  of 
the  term  "just."  The  nation  is  styled  such  with  reference  to  this  particular  fact,  because  not  guilty  of 
wilful  transgression,  since  they  did  not  know  her  to  be  a  married  woman. 

''  II.  P.  "She,  even  she  herself  said."  The  declaration  of  Sara  is  specially  insisted  on,  as  she  could  not 
have  been  easily  suspected  of  concealing  the  fact. 

■^  H,  P.  "  In  a  dream."    This  is  wanting  in  a  MS.  R. 


80  THE    BOOK    OF    GENESIS. 

cere  heart :  and  therefore  I  withheld  thee  from  sinning  against  Me, 
and  I  suffered  thee  not  to  touch  her. 

7.  Now  therefore  restore  the  man  his  wife,  for  he  is  a  prophet  :^ 
and  he  will  pray  for  thee,  and  thou  shalt  live  :^  but  if  thou  restore  her 
not,  know  that  thou  shalt  surely  die,  thou  and  all  who  are  thine. 

8.  And  Abimelech  forthwith  rising  up  in  the  night, ^°  called  all  his 
servants,'^  and  spake  all  these  words  in  their  hearing,  and  all  the  men 
were  exceedingly  afraid. 

9.  And  Abimelech  called  also  for  Abraham,  and  said  to  him  :  What 
hast  thou  done  to  us  ?  In  what  have  we'^  offended  thee,  that  thou  hast 
brought  upon  me  and  upon  my  kingdom  a  great  sin  ?^^  thou  hast  done 
to  us  what  thou  oughtest  not  to  do. 

10.  And  again  he  expostulated  with  him,  and  said  :'''  What  sawest 
thou,  that  thou  hast  done  this  ? 

11.  Abraham  answered :  I  thought  with  myself,  saying :  Perhaps 
the  fear  of  God  is  not  in  this  place  :  and  they  will  kill  me  for  the  sake 
of  my  wife : 

12.  Howbeit,  otherwise  also  she  is  truly  my  sister,  the  daughter  of 
my  father,  and  not  the  daughter  of  my  mother,^^  and  I  took  her  to 
wife. 

13.  And  after  God  brought  me  out  of  my  father's  house,  I  said  to 
her :  Thou  shalt  do  me  this  kindness :  In  every  place  to  which  we 
shall  come  thou  shalt  say  that  I  am  thy  brother. 

14.  And  Abimelech  took  sheep,  and  oxen,  and  servants,  and  hand- 
maids, and  gave  to  Abraham :  and  restored  to  him  Sara  his  wife, 

15.  And  said :  The  land  is  before  you,^^  dwell  wherever  it  shall 
please  thee. 

16.  And  to  Sara  he  said :  Behold,  I  have  given  thy  brother^^  a 
thousand  pieces  of  silver ;  this  shall  serve  thee  for  a  covering  of  thy 


"  It  here  meaDS,  a  man  of  God,  or  a  prince. 

^  The  efficacy  of  intercessory  prayer  is  here  plainly  declared. 

*"  II.  I*.  "  Early  in  the  morning." 

"  The  officers  of  his  court  are  included  in  this  appellation. 

"  U.  P.  "I." 

"  Abimelech  accuses  Abraham  of  bringing  on  the  kingdom  a  great  sin,  because  be  exposed  him  to 
commit  an  act,  which  would  have  been  followed  by  great  calamities.  lie  regarded  it  as  very  grievous, 
because  it  violated  the  rights  of  a  favored  servant  of  God. 

*'  II.  1*.  "And  Abimelech  suid  unto  .\bruham."    V.  gives  a  free  translation. 

"  Su2yra  12  :  13.  St.  Jerome  believes  Sara  to  have  been  step-sister  to  Abraham,  and  excuses  him,  be- 
cause such  marriages  were  not  as  yet  forbidden.  Others  take  her  to  be  the  same  as  .Toschn,  daujghter  of 
Aran,  his  brother.    Supra  11  :  29. 

»«  II.  P.  "  Thee." 

"  This  implies  »  sarcasm— him  whom  thou  sty  lest  brother,  rather  tlinn  husband. 


GENESIS    XXI.  81 

eyes^^  to  all  that  are  with  thee,  and  whithersoever  thou  shalt  go :  and 
remember  thou  wast  taken.^^ 

17.  And  when  Abraham  prayed,  God  healed  Abimelech,  and  his 
wife,  and  his  handmaids,  and  they  bare  children  :^ 

18.  For  the  Lord  had  closed  up  every  womb  of  the  house  of  Abime- 
lech on  account  of  Sara,  Abraham's  wife. 


CHAPTER    XXL 

ISAAC   IS   BORX.      AGAR   AND   ISMAEL   ARE   CAST   FORTH. 

1.  And  the  Lord  visited^  Sara,  as  He  had  promised  :^  and  fulfilled^ 
what  He  had  spoken. 

2.  And  she  conceived  and  bare^  a  son  in  her^  old  age,  at  the  time 
that  God  had  foretold  her. 

3.  And  Abraham  called  the  name  of  his  son,^  whom  Sara  bare  to 
him,  Isaac. 

4.  And  he^  circumcised  him^  the  eighth  day,  as  God  had  com- 
manded him, 

5.  When  he  was  a  hundred  years  old  :  for  at  this  age  of  his  father'-* 
was  Isaac  born. 

6.  And  Sara  said :  God  hath  made  laughter  for  me  :  whoever 
shall  hear  of  it  will  laugh  with  me. 

7.  And  again  she  said :  Who  would  believe  that  Abraham  should 
hear^°  that  Sara  gave  suck  t-o  a  son,  whom  she  bare  to  him  in  his  old 
age? 


"  This  veil  was  rather  a  mantle  with  a  hood,  which  could  be  drawn  over  the  eyes  at  will,  such  as  is 
ptill  used  in  Eastern  countries.  It  is  probable  that  married  women  were  distinguished  by  their  manner 
of  wearing  it.    The  text  is  a  complete  puzzle  for  interpreters.    See  Geddes. 

"  The  text  means  reproved,  rebuked.  Sara  should  remember  the  danger  from  which  she  had  so  nar- 
rowly escaped. 

"■'^  To  the  prayers  of  Abraham  was  granted  the  relief  of  the  women  of  the  family  of  Abimelech  from 
the  temporary  affliction  with  which  they  had  been  visited.  As  they  were  numerous,  the  visitation  was 
perceptible  in  several  in  a  short  space  of  time. 

^  The  accomplishment  of  the  prediction  is  regarded  as  a  Divine  visit.   Supra  17  :  19;  18  :  10. 

2  II  P.  " Said."  3  II.  p.  "The  Lord  did  unto  Sara." 

*  H.  P.  "  To  Abraham."  *  H.  P.  "  His." 

«  H.  P.  "That  was  born  unto  him."  ''  H.  P.  "Abraham." 

'  H.  P.  "  His  son  Isaac." 

»  "  At  this  age  of  his  father  :"  this  is  not  in  the  text. 

*"  H.  P.  "  Who  would  have  said  unto  Abraham." 


I 


82  THEBOOKOFGENESIS. 

8.  And  the  child  grew,  and  was  weaned :  and  Abraham  made  a 
great  feast  on  the  day  of  his  w^eaning." 

9.  And  when  Sara  had  seen  the  son  of  Agar  the  Egyptian  mock- 
ing'^ Isaac  her  son,  she  said  to  Abraham : 

10.  Cast  out  this  bond-woman  and  her  son :  for  the  son  of  the 
bond-w^oman  shall  not  be  heir  with  my  son  Isaac.  ^^ 

11.  Abraham  took  this  grievously  for  his  son.^"* 

12.  And  God  said  to  him :  Let  it  not  seem  grievous  to  thee  for  the 
boy,  and  for  thy  bond-woman :  in  all  that  Sara  hath  said  to  thee, 
hearken  to  her  voice  :'^  for  in  Isaac  shall  thy  seed  be  called. ^^ 

13.  But  of  the  son  of  the  bond- woman  also  I  will  make  a  great 
nation,  because  he  is  thy  seed. 

14.  So  Abraham  rose  up  in  the  morning,  and  taking  bread  and  a 
bottle^^  of  water,  put  it  upon  her  shoulder,  and  delivered  the  boy,^"^ 
and  sent  her  away.  And  she  departed,  and  wandered  in  the  wilder- 
ness of  Bersabee. 

15.  And  when  the  water  in  the  bottle  was  spent,  she  cast  the  boy 
under  one  of  the  trees  that  were  there.^^ 

16.  And  she  went  her  way,  and  sat  over-against  him  a  great  way 
off,  as  far  as  a  bow  can  carry,  for  she  said :  I  will  not  see  the  boy 
die :  and  sitting  over-against,  she  lifted  up  her  voice  and  wept. 

17.  x\nd  God  heard  the  voice  of  the  boy :  and  an  angel  of  God 
called  to  Agar  from  heaven,  saying :  What  art  thou  doing,  Agar  ? 
fear  not :  for  God  hath  heard  the  voice  of  the  boy  from  the  place 
in  which  he  is. 

18.  Arise,  take  up  the  boy,  and  hold  him  by  the  hand :  for  I  will 
make  of  him  a  great  nation. 


"  This  is  still  an  Oriental  custom.  Male  children  Fometimes  continue  at  the  breast  until  three  years 
of  age;  females  above  two  years.  Their  weaning  is  marked  by  a  banquet.  The  mother  of  the  Maccabees 
reminded  her  son  that  she  had  given  him  suck  during  three  years.  2  Mac,  7  :  27. 

"  P.  "  Mocking."  V.  "  Ludentem  cum  Isaac  puero  suo  "  The  kind  of  play  is  not  apparent  from  the 
text ;  but  it  must  have  been  very  scornful,  or  calculated  to  corrupt  morals,  since  it  provoked  Sara.  Infra 
39  :  7,  14.  St.  Paul  calls  it  persecution.  Gal.  4  :  29.  The  text  has  not  the  words  :  "Isaac  her  son."  They 
were  probably  added  by  way  of  explanation. 

"  Sara  seems  to  have  feared  lest  Ismaol  should  share  the  rights  which  exclusively  belougcd  to  her  son. 

"  The  paternal  affection  of  Abraham  is  here  manifested. 

"  From  this  it  is  clear  that  Sara  acted  in  a  manner  approved  of  by  God.  Rom.  9:7;  Ileb.  11  :  18. 

''^  The  epithet  is  not  in  II.,  but  in  Sept.,  Sana. 

'^  A  leathern  bottle.  Skins  of  animals  arc  still  used  in  the  Kast  for  holding  liquids.  They  are  be.st 
suited  to  the  country,  since  they  exclude  ants,  which  abound  in  those  countries,  and  the  fine  impalpable 
dust,  which  easily  penetrates  almost  every  vessel,  and  spoils  the  contents.  A  kid-skin  forms  a  very  small 
flask,  which  may  be  conveniently  slung  across  the  shoulders. 

"  He  was  probably  sixtet^n  or  seventeen  years  of  age,  since  he  was  fourteen  years  of  age  at  the  birth 
of  Isaac.     His  mother  led  him  by  the  hand. 

''>  It  was  in  the  order  of  Providence  that  the  lad  should  first  experience  weakness  and  want,  and  be 
thereby  stirred  up  to  exertion,  by  which  his  resolute  character  wa&to  bo  formed.  He  afterwards  found 
food  by  killing  animals,  which  were  in  sufficient  number  within  bis  rauge  through  the  desert. 


GENESIS    XXI.  83 

19.  And  God  opened  her  eyes :  and  she  saw  a  well  of  water,^*^  and 
she  went  and  filled  the  bottle,  and  gave  the  boy^^  to  drink. 

20.  And  Crodr''  was  with  him :  and  he  grew,  and  dwelt  in  the  wil- 
derness, and  became  an  archer.^ 

21.  And  he  dwelt  in  the  wilderness^^  of  Pharan,-^  and  his  mother 
took  a  wife  for  him^  out  of  the  land  of  Egypt. 

22.  At  the  same  time  Abimelech,  and  Phicol  the  general  of  his 
army,  said  to  Abraham :   God  is  with  thee  in  all  that  thou  doest. 

23."  Swear  therefore  by  God,  that  thou  wilt  not  Imrt-*^  me,  nor  my 
posterity,  nor  my  stock  :  but  according  to  the  kindness  which  I  have 
done  to  thee,  thou  shalt  do  to  me,^^  and  to  the  land  in  which  thou 
hast  lived  a  stranger. 

24.  And  Abraham  said :  I  will  swear.^ 

25.  And  he^^  reproved  Abimelech  for  a  well  of  water,  w^hich  his 
servants  had  taken  away  by  force.^^ 

26.  And  Abimelech  answered :  I  knew  not  who  did  this  thing :  and 
thou  didst  not  tell  me,  and  I  heard  not  of  it  till  to-day. 

27.  Then  Abraham  took  sheep  and  oxen,  and  gave  them  to  Abime- 
lech -p  and  both  of  them  made  a  league. 

28.  And  Abraham  set  apart  seven  ewe-lambs  of  the  flock. 

29.  And  Abimelech  said  to  him :  What  mean  these  seven  ewe- 
lambs  which  thou  hast  set  apart  ? 

30.  But  he  said :  Thou  shalt  take  seven  ewe-lambs  at  my  hand : 
that  they  may  be  a  testimony  for  me  that  I  have  dug  this  well. 


-'  The  want  of  water  was  most  severely  fell  in  the  dry  and  eandy  wilderncsp. 

-'  This  term,  as  St.  Jerome  remarks,  was  applied  by  parents  even  to  their  grown  sons. 

--  "God"  is  e.vpressed  in  the  text.  '^  V.  Juvenis. 

2'  To  dwell  in  the  wilderness  was  not  attended  with  groat  difficulties,  the  climate  being  mild,  and  caves 
for  shelter  abounding. 

-'  Pharan  was  a  name  given  to  a  region  extendin;;  southward  from  Palestine  into  the  peninsula  of 
Sinai. 

^'  In  Eastern  countries  the  mother,  when  the  father  was  not  at  hand,  exercised  great  influence  in  tho 
choice  of  a  wife  for  her  son.  This  was  particularly  natural  in  the  case  of  Ismael,  brought  up  under  the 
sole  guidance  of  Agar.     She  sought  for  him  a  wife  out  of  her  own  country. 

='  U.  P.  "  Now." 

-'  n.  "Lie."    P.  "  Deal  not  falsely  with  me,  nor  with  my  son,  nor  with  my  son's  son." 

^'  Supra  20  :  1.3.  The  great  increase  of  the  wealth  of  .\braham,  and  of  the  number  of  his  dependents, 
may  have  alarmed  Abimelech  and  his  general,  and  given  occasion  to  this  proposal,  although  they  profess 
a  higher  motive, — the  consciousness  that  he  was  a  favorite  servant  of  God.  Onkelos,  in  his  Chaldee  Para- 
phrase, here  and  elsewhere,  uses  the  terms :  ''  The  word  of  God,"  to  express  God. 

*'  An  oath  may  be  lawfully  taken  to  sanction  so  important  an  act  as  a  treaty  of  peace  and  amitj*. 

^'  n.  P.  "Abraham."    V.  frequently  omits  the  noun. 

'-  TBe  forbearance  of  Abraham  is  manifest  from  his  previous  silence  on  this  point. 

"^  The  generosity  of  Abraham  led  him  to  make  presents  by  which  friendship  might  be  cemented.  He 
meant  also  to  secure  thereby  his  right  to  the  well. 


84  THE    BOOK    OF    GENESIS. 

31.  Therefore  that  place  was  called  Bersabee :  because  there  both 
of  them  did  swear. 

32.  And  they  made  a  league  "  at  the  well  of  oath."^^ 

33.  And  Abimelech  arose,  and  Phicol  the  general  of  his  army,  and 
they  returned  to  the  land  of  the  Philistines.  But  Abraham  planted 
a  grove  in  Bersabee,  and  there  called  upon  the  name  of  the  Lord  God 
eternal.^ 

34.  And  he^  was  a  sojourner  in  the  land  of  the  Philistines  many 
days.^ 


CHAPTER    XXII. 

THE  FATTU  AND  OBEDIEXCE  OF  ABRAHAM  IS  PROVED  IN  HIS  READINESS  TO  SACRI- 
FICE HIS  SON  ISAAC.  HE  IS  STATED  FROM  THE  ACT  BY  AN  ANGEL.  FORMER  PRO- 
MISES   ARE    RENEWED    TO    HTM.       HIS    BROTHER    NACHOR'S    ISSUE. 

1.  After  these  things,  God  tried^  Abraham,  and  said  to  him: 
Abraham,  Abraham.^     And  he  answered  :  Here  I  am. 

2.  He  said  to  him :  Take  thy  only-begotten  son  Isaac,  whom  thou 
lovest,^  and  go  into  the  land  of  vision  :*  and  offer  him  up  there  for  an 
holocaust,^  upon  one  of  the  mountains  which  I  will  show  thee. 

3.  So  Abraham  rising  up  in  the  night,^  saddled  his  ass :  and  took 
with  him  two  young  men,^  and  Isaac  his  son :  and  when  he  had  cut 


"  ;^3B'-*1X!1.  "  At  Berpabee.'    It  means  «  the  well  of  oath." 

'*  Abraham  planted  a  grove,  and  worshipped  God  at  the  place,  probably  by  the  oblation  of  sacrifice,  to 
perpetuate  the  memory  of  the  treaty. 

*  H.  P.  "  Abraham."  ="  Years. 

'  Judith  8:  22;  Ileb.  11 :  17.  The  original  terra,  which  signifies  "to  make  trial  of,"  does  not  imply 
any  impulse  to  evil.  ''  God  is  not  a  tempter  of  evil."  James  1 :  13.  The  trial  of  the  obedience  of 
Abraham  was  not  directed  to  obtain  for  God  the  knowledge  of  what  he  would  do,  since  God  knows  all 
things  before  they  are  accomplished.  It  was  designed  to  elicit  evidence  of  it,  which  might  serve  as  a 
model  for  others,  and  to  present  a  type  of  Divine  love,  which  was  afterwards  to  deliver  up  the  only 
begotten  Son  for  the  salvation  of  sinners.    Rom.  8  :  32. 

"  The  repetition  is  found  in  a  MS.  of  K.  and  of  U. 

'  Lit.  "Take  thy  son,  thy  only  one,  whom  thou  lovest,  Isaac."  Kach  term  is  tenderly  emphatic. 
Isaac  is  thought  to  have  been  at  that  time  at  least  twenty-five  years  of  age.  lie  was  loyed  by  Abraham 
as  an  only  son,  and  was  the  only  son  by  Sara.  Ismael  having  been  dismissed  into  the  wilderness,  Isaac 
was  an  only  son. 

*  Moriah.    This  name  may  have  been  given  it  after  the  event  about  to  be  related. 

'  God  does  not  wish  human  sacrifices.    He  might,  however,  demand  them.    The  command  waa  given 
in  order  to  obtain  the  assent  of  Abraham,  which  implied  heroic  submission  to  the  Divine  will. 
"  n.  P.  '•  Early  In  the  morning."    The  promptitude  of  bis  obedience  Is  admirable. 
^  Domestics,  or  attondantN  were  usually  so  styled,  without  regard  to  their  age. 


GENESIS    XXII.  85 

wood  for  the  holocaust,  he  went  his  way  to  the  place  which  God  had 
told  him. 

4.  And  on  the  third  day,^  lifting  up  his  eyes,  he  saw  the  place 
afar  off. 

5.  And  he  said  to  his  young  men :  Stay  ye  here  with  the  ass :  I 
and  the  lad  will  go^  yonder,  and  after  we  have  worshipped  we  will 
return  to  you.^*^ 

6.  And  he  took  the  wood  for  the  holocaust,  and  laid  it  upon  Isaac 
his  son  :  and  he  himself  carried  in  his  hands  fire  and  a  knife.  And 
as  they  two  went  on  together, 

7.  Isaac  said  to"  his  father  :  My  father.  And  he  answered  :  What 
wilt  thou,^2  son  ?  Behold,  saith  he,  fire  and  wood  :  where  is  the  vic- 
tim^^  for  the  holocaust  ? 

8.  And  Abraham  said :  God  will  provide  Himself  a  victim  for  an 
holocaust,^'*  my  son.     So  they  went  on  together. 

9.  And  they  came  to  the  place  of  which  God  had  told  him,  where 
he  built  an  altar,  and  laid  the  wood  in  order  upon  it :  and  when  he 
had  bound  Isaac  his  son,"  he  laid  him  on  the  altar  upon  the  wood.'^ 

10.  And  he  put  forth  his  hand,  and  took  the  knife  to  sacrifice 
his  son. 

11.  And  behold  an  angel  of  the  Lord  from  heaven  called  to  him, 
saying  :  Abraham,  Abraham.     And  he  answered  :  Here  am  I. 

12.  And  he  said  to  him  :  Lay  not  thy  hand  upon  the  lad ;  neither 
do  thou  anything  to  him :  now  I  know  that  thou  fearest  God,  and^''' 
hast  not  spared  thy  only-begotten  son  for  My  sake. 

13.  Abraham  lifted  up  his  eyes,  and  saAV  behind  him  a  ram  amongst 
the  briers,  sticking  fast  by  the  horns,  which  he  took  and  offered  for  a 
holocaust,  instead  of  his  son. 

14.  And  he   called  the  name  of  that  place.   The  Lord  Seeth:^^ 


8  n.  p.  "  Abraham." 

'  V.  "  Properantes."     Haste  is  not  expressed  in  H. 

'"  Abraham  knew  not  what  God  might  do  to  restore  to  him  Isaac,  whom  he  was  about  to  sacrifice. 
''  Against  hope  he  believed  in  hope."'  Rom.  4  :  18.  '•Accounting  thai  God  is  able  to  raise  up  even  from 
the  dead."  Ileb.  11  :  19.  In  intimating  that  they  would  both  return,  he  spoke  with  necessary  depen- 
dence on  the  Divine  will. 

"  H.  P.  "Abraham."  >2  jj   p,  uu^re  am  I,  my  son." 

"  II.  P.  "A  lamb." 

"  This  was  prophetic,  although  the  mode  of  its  fulfilment  was  not  yet  revealed  to  Abraham. 

"  The  submission  of  Isaac  was  voluntary,  since  he  was  of  an  age  to  resist:  he  was  bound  by  his  father, 
that  he  might  lie  as  a  victim.     No  more  striking  image  of  Christ  could  be  presented, 

*"  James  2  :  21.  "  "  Since,"  is  its  force. 

^*  This  name  had  reference  to  this  manifestation  of  the  Divine  presence.  It  might  also  be  referred  to 
ihe  answer  of  Abraham,  that  God  will  see  for  Himself;  that  is,  provide  a  victim,  i'.  "In  the  mount  of 
the  Lord  it  shall  be  seen." 


86  THE    BOOK    OF    GENESIS. 

Wherefore  even  to  this  day  it  is  said :   In  the  mountain  the  Lord 
seeth.    • 

15.  And  the  angel  of  the  Lord  called  to  Abraham  a  second  time 
from  heaven,  saying : 

16.  By  My  ownself  have  I  sworn,  saith  the  Lord :  because  thou 
hast  done  this  thing,^^  and  hast  not  spared  thy  only-begotten  son  for 
My  sake  :^^ 

17.  I  will  bless  thee,  and  I  Avill  multiply  thy  seed^^  as  the  stars  of 
heaven,  and  as  the  sand  which  is  by  the  sea-shore :  thy  seed  shall 
possess  the  gates  of  their  enemies.^^ 

18.  And  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed, ^^ 
because  thou  hast  obeyed  My  voice. 

19.  Abraham  returned  to  his  young  men,  and  they  went  to  Ber- 
sabee  together,  and  he  dwelt  there. 

20.  After  these  things,  it  was  told  Abraham  that  Melcha  also  had 
borne  children  to  Nachor  his  brother. 

21.  Hus  the  first-born,  and  Buz  his  brother,  and  Camuel  the  father 
of  the  Syrians,^'* 

22.  And  Cased,  and  Azau,  and  Pheldas,  and  Jedlaph, 

23.  And  Bathuel,  of.  whom  w^as  born  Rebecca  :  these  eight  did 
Melcha  bear  to  Nachor,  Abraham's  brother. 

24.  And  his  concubine,"  named  Roma,  bare  Tabee,  and  Gaham, 
and  Tahas,  and  Maacha. 


CHAPTER    XXIIL 

Sara's  death  and  burial  ix  the  field  bought  of  ephrox. 
1.  And  Sara  lived  a  hundred  and  twenty-seven  years.^ 

**  The  act  id  connideri'd  a«  completed,  becaupe  the  will  was  unreciervedly  submitted.  Ps.  104  : 9;  Eccl. 
44:21;  1  Mac.  2:52;  Lukol:73;  Heb.  6:13,17. 

^'  This  clause:  "  For  My  sake,"  is  found  in  a  MS.  of  K.,  and  in  Sam.,  Syr.,  Sept.  Grotlus  tiiinks  that 
it  was  originally  in  the  text. 

"  Both  verbs  are  repeated  in  two  forms,  IL  V.  •'  In  blessing  I  will  bless,  and  in  multiplying  I  will 
multiply." 

^  Their  cities.    The  gates  denote  their  strength  and  power. 

•^  Supra  12 :  3;  18  :  18.    Jn/ra  26 :  4 ;  Eccl.  44  :  25 ;  Acts  3 :  26. 

"  II,  I'.  'Of  Aram."  The  Syrians  are  so  styled  from  a  more  ancient  individaal  of  the  famo  name. 
Supra  9 :  22, 

'*  Secondary  wife, 

•  H.  P.  'The  years  of  the  life  of  t^arnh,"  Geddes  thinks  tluit  tliis  clau.se,  which  is  wanting  in  Sept.  as 
well  as  in  V.,  is  an  interpolation ;  but,  as  it  is  found  in  the  other  yersions,  it  is  probably  authentic.  The 
repetition  is  conformable  to  ancient  style. 


GENESIS    XXIII.  87 

2.  And  she  died  in  the  city  of  Arbee,  which  is  Hebron,  in  the  land 
of  Canaan  :  and  Abraham  came^  to  mourn^  and  weep  for  her. 

3.  And  after  he"*  rose  up  from  the  funeral  obsequies,^  he  spake  to 
the  children  of  Heth,  saying : 

4.  A  stranger  and  sojourner  am  I  among  you:^  give  me  the  right 
of  a  burying-place  with  you,  that  I  may  bury  my  dead.'^ 

5.  The  children  of  Heth  answered,  saying  : 

6.  Hear  us,  my  lord,  thou  art  a  prince  of  God  among  us  :^  bury 
thy  dead  in  our  principal  sepulchres  :^  and  no  man  shall  have  power 
to  hinder  thee  from  burying  thy  dead  in  his  sepulchre. 

7.  Abraham  rose  up,  and  bowed^°  to  the  people  of  the  land,  the 
children  of  Heth.^^ 

8.  And  he  said^^  to  them :  If  it  please  you  that  I  should  bury  my 
dead,  hear  me,  and  intercede  for  me  with  Ephron,  the  son  of  Seor, 

9.  That  he  may  give  me  the  double  cave,'^  which  he  hath  in  the 
end  of  his  field :  for  as  much  money  as  it  is  worth^*  he  shall  give  it 
me  before  you,  for  a  possession  as  a  burying-place.^^ 

10.  Now  Ephron  dwelt  in  the  midst  of  the  children  of  Heth. 
And  Ephron^^  made  answer  to  Abraham  in  the  hearing  of '^  all  who 
went  in  at  the  gate  of  his'^  city,  saying : 

11.  Let  it  not  be  so,  my  lord,  but  do  thou  rather  hearken  to  what 
I  say :  The  field  I  deliver^^  to  thee,  and  the  cave  that  is  in  it,  in  the 
presence  of  the  children  of  my  people ;  bury  thy  dead. 

12.  Abraham  bowed  down  before  the  people  of  the  land. 


'  He  was  probably  absent  at  the  time  of  her  death. 

^  II.  P.  '•  Sarah."    The  language  implies  formal  lamentations,  continued  for  several  days. 

*  H.  P.  "Abraham." 

*  H.  P.  "  From  before  his  dead."  Weepers  sat  near  the  corpse.  Abraham  having  indulged  his  grief, 
rose  up  to  attend  to  the  interment. 

"  Although  God  promised  the  land  of  Canaan  to  Abraham  and  his  posterity,  "  He  gave  him  no  inhe- 
ritance in  it,  no,  not  the  pace  of  a  foot."    Acts  7  :  5. 

"■  The  desire  to  purchase  a  burial-ground  in  Canaan,  showed  firm  faith  in  the  Divine  promise,  that  the 
land  should  finally  fall  into  the  hands  of  his  posterity.    II.  P.  add :  "  Out  of  my  sight."    Also  in  v.  8. 

*  A  prince  Divinely  blessed  and  protected  '  Wheresoever  it  may  please  you. 
*"  Supra  18  :  4.    It  was  an  act  of  courtesy.                 "  V.  adds:  videlicet. 

*^  II.  L.  "He  spoke  with  them,  saying." 

"  V.  is  understood  of  a  cave  with  two  apartments.    P.  "  Machpelah."    It  appears  to  be  a  proper  name. 

Infra  v.  17;  49  :  30. 

*'  It  is  evidently  lawful  to  purchase  burial  ground,  the  value  of  which  may  be  determined  partly  by 
its  object,  and  by  external  circumstances.  The  price  should  not  be  increased  on  account  of  its  consecra- 
tion. It  is  altogether  opposed  to  the  spirit  of  the  church  to  make  cemeteries  sources  of  revenue  for  indi- 
viduals.   C.  13,  de  Sepultura. 

1*  H.  P.  "Amongst  you."  '«  H.  P.  "  The  Hittite."  "  II.  P.  "The  children  of  Heth." 

**  The  people  were  witnesses  of  the  sale.  This  was  the  ancient  nr.ode  of  authenticating  sales  of  pro- 
perty. 

"  H.  P.  '•  I  give  it  thee." 


88  THEBOOKOFGENESIS. 

13.  And  he  spake  to  Ephron,  in  the  presence  of  the  people  :^°  I 
beseech  thee  to  hear  me  :^^  I  will  give  money  for  the  field :  take 
it,^^  and  so  I  will  bury  my  dead  in  it. 

14.  And  Ephron  answered  :^ 

15.  My  lord,  hear  me  :  the  ground^^  is  worth  four  hundred  shekels^ 
of  silver,^*^  between  me  and  thee :  but  what  is  this  ?  bury  thy  dead. 

16.  And  when  Abraham  had  heard  this,^  he  weighed  out  the  money 
which  Ephron  had  asked,  in  the  hearing  of  the  children  of  Heth,  four 
hundred  shekels  of  silver  of  common  current  money .^ 

17.  And  the  field  of  Ephron,  which  was  the  double  cave,  looking 
towards  Mambre,  both  it  and  the  cave,  and  all  the  trees  in  all  its 
limits  round  about, 

18.  Were  made  sure  to  Abraham  for  a  possession,  in  the  presence 
of  the  children  of  Heth,  and  of  all  who  went  in .  at  the  gate  of  his 
city. 

19.  And  so  Abraham  buried  Sara  his  wife,  in  the  double  cave  of 
the  field,  which  looketh  towards  Mambre  ;  this  is  Hebron^  in  the  land 
of  Canaan. 

20.  And  the  field  was  made  sure  to  Abraham,  and  the  cave  which 
was  in  it,  for  a  possession  to  bury  in,  by  the  children  of  Heth. 


CHAPTER   XXIV. 

ABRAHAM^S    SERVANT   SEXT    BY    HIM    INTO    MESOPOTAMIA,    BRINGETH    FROM   THEXCE 
REBECCA,    WHO    IS    MARRIED    TO    ISAAC. 

1.  Now  Abraham  was  old,  and  advanced  in  age  :*  and  the  Lord  had 
blessed  him  in  all  things. 

2.  And  he  said  to  the  elder  servant^  of  his  house,  who  was  ruler 
over  all  he  had :  Put  thy  hand  under  my  thigh,^ 


**  H.  V.  "Ill  the  audience  of  the  people  of  the  land." 

"  n.  P.  •'  If  thou  wouldst  only  hear  me."  ^  II.  P.  ««0f  me." 

^  H.  P,  "Abraham, Baying  unto  him."  "  V.  "Quam  postulas."    This  is  an  addition. 

^*  The  term  here  means  weight,  rather  than  a  particular  coin.    The  coin  shekel,  is  thought  to  have 
been  worth  half  a  dollar. 

"  V.  "Ifltiid  est  pretium."     This  is  added.  ^  11.  P.  "  Abraham  hearkened  unto  Ei)hron." 

*•  II.  P.  '*  With  the  merchant."    Bars  of  silver  were  probably  taken  in  exihange. 

^  Infra  35  :  27. 

'  This  repetition  serves  to  enforce  the  idea.  "  General  steward.    Jnfra  47  :  29. 

'  The  plainness  of  ancient  manners  did  not  revolt  at  this  familiarity,  which,  in  thi.s  circumstance, 
according  to  St.  Jerome,  had  solemn  reference  to  the  descent  of  the  Messiah  from  the  Patriarchs.    Oro- 


GENESISXXIV.  89 

3.  That  I  may  make  thee  swear^  by  the  Lord  the  God  of  heaven 
and^  earth,  that  thou  take  not  a  wife  for  my  son,  of  the  daughters  of 
the  Canaanites,  among  whom  I  dwell  :^ 

4.  But  that  thou  go  to  my  own  country  and  kmdred,  and  take  a 
wife  thence  for  my  son  Isaac  J 

5.  The  servant  answered :  If  the  woman  will  not  come  with  me 
into  this  land,  must  I  bring  thy  son  again  to  the  place,  whence  thou 
camest  out  V 

6.  And  Abraham  said:  Beware  thou  never  bring  my  son  again 
thither. 

7.  The  Lord  God  of  heaven,  who  took  me  out  of  my  father's  house, 
and  out  of  my  native  country,  who  spake  to  me,  and  sware  to  me, 
saying :  To  thy  seed  will  I  give  this  land :  He  will  send  His  angel 
before  thee,^  and  thou  shalt  take  a  wife  for  my  son  thence. 

8.  But  if  the  woman  be  not  willing  to  follow  thee,  thou  shalt  not 
be  bound  by  the  oath :  only  bring  not  my  son  thither  again. 

9.  The  servant  therefore  put  his  hand  under  the  thigh  of  Abraham 
his  lord,  and  sware  to  him  concerning  this  matter. 

10.  And  he  took  ten  camels  of  his  master's  herd,  and  departed, 
carrying  something  of  all  his  goods^  with  him,  and  he  set  forward, 
and  went  on  to  Mesopotamia  to  the  city  of  Nachor. 

11.  And  when  he  had  made  the  camels  kneel  down^*^  without  the 
town  near  a  well  of  water  in  the  evening,  at  the  time  when  women 
are  wont  to  come  out  to  draw  water,^^  he  said : 

12.  0  Lord  the  God  of  my  master  Abraham,  favor  me  to-day, ^^  I 
beseech  Thee,  and  show  kindness  to  my  master  Abraham. 

13.  Behold,  I  stand  nigh  the  spring  of  water,  and  the  daughters  of 
the  inhabitants  of  the  city  come  out  to  draw  water. 

14.  Now  therefore  the  maid,  to  whom  I  shall  say :  Let  down  thy 


tius  thinks  that  it  was  referred  to  the  sword  which  was  worn  by  the  side,  and  implied  an  imprecation 
that  he  might  perish  by  the  sword,  if  he  proved  false  to  his  engagement. 

*  As  chief  of  his  family,  Abraham  administered  the  oath. 
'  G.  P.  "  The  God  of  the  earth." 

•*  The  danger  of  idolatry  and  of  corruption  of  morals  rendered  Abraham  aver.«e  to  such  marriages. 
No  law  had  yet  forbidden  the  marriage  of  cousins. 

''  Parental  authority  prevailed,  at  that  time,  in  forming  marriages.  Abraham  delegates  it  to  his  ser- 
yant  to  bring  the  matter  to  a  happy  conclusion.  Isaac,  most  probably,  was  apprised  of  the  undertaking, 
and  gave  his  full  consent.    *'  Thence  "  is  added.     V.  inde. 

*  Supra  12  :  7  ;  13:15;  15  :  18.  Infra  26  :  3.  An  invisible  messenger,  a  spirit  sent  by  God.  was  to 
secure  the  success  of  the  negotiation,  by  disposing  the  minds  and  hearts  of  those  concerned  lor  its  ac- 
complishment.   The  belief  of  angelic  agency  is  plainly  patriarchal. 

*  "With  all  kinds  of  precious  things  of  his  master  in  his  hand."'     L. 

^°  II.  V.  '•  Kneel  down."    The  resting  posture  of  this  animal  is  happily  expre.«s(  d  in  the  text. 

"  It  was  customary  in  that  country  for  women  to  come  to  the  well  for  water  in  the  decline  of  the  day. 

"  Lit.  "Meet  me."    It  may  be  rendered:  make  me  meet  with  the  desired  object. 


90  THEBOOKOFGENESIS. 

pitcher,  that  I  may  drink :  and  she  shall  answer :  Drink,  and  I  will 
give  thy  camels  drink  also :  let  her  be  the  one  Thou  hast  provided 
for  Thy  servant  Isaac :  and  by  this  I  shall  understand,  that  Thou 
hast  shown  kindness  to  my  master  J^ 

15.  He  had  not  yet  ended  these  words,"  and  behold,  Rebecca  came 
out,  the  daughter  of  Bathuel,  son  of  Melcha,  wife  to  Nachor,  the 
brother  of  Abraham,  having  a  pitcher  on  her  shoulder : 

16.  An  exceedingly  comely  maid,  and  a  virgin, ^^  not  known  to  man : 
and  she  went  down  to  the  spring,  and  filled  her  pitcher,  and  was 
coming  back.^^ 

17.  And  the  servant  ran  to  meet  her,  and  said :  Give  me  a  little 
water  to  drink  of  thy  pitcher. 

18.  And  she  answered :  Drink,  my  lord.^^  And  quickly  she  let 
down  the  pitcher  upon  her  arm,^^  and  gave  him  drink. 

19.  And  when  he  had  drunk,  she  said :  I  will  draw  water  for  thy 
camels  also,  till  they  all  drink. ^^ 

20.  And  pouring  out  the  pitcher  into  the  troughs,  she  ran  back  to 
the  well  to  draw  water :  and  having  drawn,  she  gave  to  all  the 
camels. 

21.  But  he,  musing,  beheld  her  in  silence,  desirous  to  know  whether 
the  Lord  had  made  his  journey  prosperous  or  not. 

22.  And  after  the  camels  had  drunk,  the  man  took  out  golden 
ear-rings,  weighing  two  shekels,^^  and  as  many  bracelets  of  ten  shekels 
weight. 

23.  And  he  said  to  her:  Whose  daughter  art  thou?  tell  me:  is 
there  any  place  in  thy  father's  house  to  lodge  ? 

24.  And  she  answered :  I  am  the  daughter  of  Bathuel,  the  son  of 
Melcha,  whom  she  bare  to  Nachor. 

25.  And  she  said,  moreover,  to  him :  Of  both  straw  and  hay^^  we 
have  good  store,  and  a  large  place  to  lodge  in. 

26.  The  man  bowed^^  himself  down,  and  adored^  the  Lord, 

27.  Saying :  Blessed  be  the  Lord  God  of  my  master  Abraham, 


"  The  sign  %Thich  he  sought  vslh  a  natural  expression  of  kindness. 

"  V.  "Intra  se."  "  V.  "  I'ulcherrima."    This  is  a  double  version. 

"  Her  immediate  return  was  indicative  of  prudence,  which  led  her  to  retire  quickly  from  the  com- 
pany of  the  eihepht^rd.''. 

"  This  title  lltenilly  corresponds  with  the  text.  '*  U.  V.  "  Hand." 

•■•  Her  willinRness  to  att«'nd  to  the  watering  of  the  animals  showed  great  kindness, 

'-""  H.  1'.  "Haifa  shekel.''  The  weight  of  the  two  was  one  shekel.  The  text  has  "an  ear-ring."  The 
acceptance  of  these  piesents  from  a  stranger  is  not  to  be  wondend  at.  since  the  relationship  of  the  fami- 
lies was  probably  understood. 

"'  H.  P.  "  FroTender."  "  Bent  his  head.  *"  With  proitration  of  body. 


GENESIS    XXIV.  91 

who  liatli  not  taken  away  His  mercy  and  trutli^'*  from  my  master,  and 
hath  brought  me  on  my  way  to  the  house  of  my  master's  brother.^^ 

28.  Then  the  maid  ran,  and  told  in  her  mother's  house^^  all  that 
she  had  heard. 

29.  And  Rebecca  had  a  brother  named  Laban,  who  went  out  in 
haste^^  to  the  man,  to  the  well. 

30.  And  when  he  saw  the  car-rings  and  bracelets  in  his  sister's 
hands,  and  heard  all  that  she  related,  saying.  Thus  and  thus  the  man 
spake  to  me :  he  came  to  the  man  who  stood  by  the  camels,  and  near 
the  spring  of  water, 

81.  And  said  to  him :  Come  in,  thou  blessed  of  the  Lord :  why 
standest  thou  without  ?  I  have  prepared  the  house,  and  a  place  for 
the  camels. 

32.  And  he  brought  him  in  into  his  lodging :  and  he  unharnessed 
the  camels,  and  gave  straw  and  hay,  and  w^ater  to  wash  his  feet,  and 
the  feet  of  the  men  w^ho  had  come  wuth  him. 

33.  And  bread  was  set  before  him.  But  he  said :  I  will  not  eat 
till  I  tell  my  message.^     He  answered  him  :  Speak. 

34.  And  he  said  :  I  am  the  servant  of  Abraham  : 

35.  And  the  Lord  hath  blessed  my  master  wonderfully,  and  he  is 
become  great :  and  He  hath  given  him  sheep,  and  oxen,  silver  and 
gold,  men-servants  and  women-servants,  camels,  and  asses. 

36.  And  Sara  my  master's  wife  bare  my  master  a  son  in  her  old 
age,  and  he  hath  given  to  him  all  that  he  had. 

37.  And  my  master  made  me  swear,  saying :  Thou  shalt  not  take 
a  wife  for  my  son  of  the  daughters  of  the  Canaanites,  in  whose  land 
I  dwell : 

38.  But  to  my  father's  house  thou  shalt  go,  and  of  my  own  kindred 
thou  shalt  take  a  wife  for  my  son : 

39.  But  I  answered  my  master  :  What  if  the  woman  will  not  come 
with  me  ? 

40.  The  Lord,  said  he,  in  whose  sight  I  walk,  will  send  His  angel 
with  thee,  and  will  direct  thy  way :  and  thou  shalt  take  a  wife  for 
my  son  of  my  own  kindred,  and  of  my  father's  house. 


"'  The  promises  made  in  mercy  were  truly  accomplished. 

-'  H.  P.  '-Brethren."    It  is  in  the  singular,  v.  53  :  55.     Sept.  has  it  here,  and  in  v.  53,  in  the  singular, 
-'  The  tent  of  the  women  was  separate  from  that  of  the  men,  or  at  least  an  inner  part  was  separate 
from  the  outward  portion.    The  mother  appears  to  have  been  a  widow  at  this  time. 
^  II.  P.  "Laban  ran  out."    The  haste  and  pressing  invitation  denote  great  hospitality. 
^  This  attention  to  the  object  of  his  commission  was  highly  praiseworthy. 


92  THE     BOOK    OF    GENESIS. 

41.  But  thou  shalt  be  clear  from  my  curse,^^  if,  when  thou  shalt 
come  to  my  kindred,  they  will  not  give  thee  one. 

42.  And  I  came  to-day  to  the  well  of  water,  and  said :  0  Lord 
God  of  my  master  Abraham,  if  Thou  hast  prospered  my  way,  in 
which  I  now  walk, 

43.  Behold,  I  stand  by  the  well  of  water,  and  the  virgin,  that  shall 
come  out  to  draw  water,  who  shall  hear  me  say :  Give  me  a  little 
water  of  thy  pitcher  to  drink : 

44.  And  shall  say  to  me :  Both  drink  thou,  and  for  thy  camels  I 
will  also  draw :  let  the  same  be  the  woman  whom  the  Lord-  hath  pre- 
pared for  my  master's  son. 

45.  And  whilst  I  pondered  these  things  secretly  with  myself,  Re- 
becca appeared  coming  with  a  pitcher,  which  she  carried  on  her 
shoulder :  and  she  went  down  to  the  well,  and  drew  water.  And  I 
said  to  her :   Give  me  a  little  to  drink. 

46.  And  she  speedily  let  down  the  pitcher  from  her  shoulder,  and 
said  to  me  :  Both  drink  thou,  and  to  thy  camels  I  will  give  drink.  I 
drank,  and  she  watered  the  camels. 

47.  And  I  asked  her,  and  said :  Whose  daughter  art  thou  ?  And 
she  answered :  I  am  the  daughter  of  Bathuel,  the  son  of  Nachor, 
whom  Melcha  bare  to  him.  So  I  put  ear-rings  on  her  to  adorn  her 
face,  and  I  put  bracelets  on  her  hands. 

48.  And  falling  down,  I  adored  the  Lord,  blessing  the  Lord  God 
of  my  master  Abraham,  who  brought  me  the  straight  way  to  take  the 
daughter  of  my  master's  brother  for  his  son.^^ 

49.  Wherefore  if  ye  do  according  to  mercy  and  truth  with  my 
master,  tell  me :  but  if  it  please  you  otherwise,  tell  me  that  also, 
that  I  may  go  to  the  right  hand,  or  to  the  left. 

50.  Then  Laban  and  BathueP^  answered:  From  the  Lord  the 
word  hath  proceeded :  we  cannot  speak  any  other  thing^^  to  thee  but 
His  pleasure. 

51.  Behold,  Rebecca  is  before  thee  :  take  her  and  go  thy  way,  and 
let  her  be  the  wife  of  thy  master's  son,  as  the  Lord  hath  spoken.^ 

52.  Which  when  Abraham's  servant  heard,  falling  down  to  the 
ground,  he  adored  the  Lord. 

53.  And  bringing  forth  vessels  of  silver,  and  gold,  and  garments:, 

'■^  The  chargH  wan  given  him  under  a  threat  of  Divine  malediction,  Phould  he  neglect  to  fulfil  it.  He 
incurred  no  penalty,  if  the  fault  lay  with  others.    This  is  repeated  at  the  close  of  the  sentence.  II.  P. 

^  Repetitions  by  way  of  narriitivo,  which  giro  simplicity  and  an  air  of  truth  to  the  statement,  were 
frequent  with  ancient  writers.  See  Homer  ^«».«»». 

"  Probably  a  brother  bearing  the  same  name  as  her  father.    K.  thinks  that  her  father  wes  still  alive. 

"  H.  P.  "We  cannot  speak  to  thee  bad  or  good."  Thla  is  a  proverbial  way  of  avowing  that  they  have 
nothing  to  say,  no  right  to  express  an  opinion. 

**  They  ratify  her  consent,  and  deliver  her  over  to  the  agent  of  Isaac. 


GENESIS    XXIV.  98 

he  gave  them  to  Rebecca  for  a  present.     He  offered  also  gifts  to  her 
brothers,  and  to  her  mother. 

54.  And  a  banquet  was  made,  and  they  ate  and  drank  together, 
and  lodged  there.  And  in  the  morning  the  servant  arose  and  said : 
Let  me  depart,  that  I  may  go  to  my  master. 

55.  And  her  brother  and  mother  answered :  Let  the  maid  stay  at 
least  ten  days^''  with  us,  and  afterwards  she  shall  depart. 

56.  Delay  me  not,  said  he,  because  the  Lord  hath  prospered  my 
way  :  send  me  away,  that  I  may  go  to  my  master. 

51.  And  they  said :  Let  us  call  the  maid,  and  ask  her  will.^^ 

58.  And  they  called  her,  and  when  she  was  come,  they  asked : 
Wilt  thou  go  with  this  man  ?     She  said  :  I  will  go. 

59.  So  they  sent  her^*^  away,  and  her  nurse,  and  Abraham's  servant 
and  his  company, 

60.  Wishing  prosperity^  to  their  sister,  and  saying :  Thou  art  our 
sister,  mayest  thou  increase  to  thousands  of  thousands,^  and  may 
thy  seed  possess  the  gates^^  of  their  enemies. 

61.  So  Rebecca  and  her  maids  being  set  upon  camels  followed  the 
man :  who  with  speed  returned  to  his  master. 

62.  At  the  same  time  Isaac  was  walking  along  the  way  to  the 
well  which  is  called  Of  Him  who  liveth  and  seeth  :^  for  he  dwelt  in 
the  south  country  i'*^ 

63.  And  he  was  gone  forth  to  meditate''^  in  the  field,  the  day  being 
now  well  spent ;  and  when  he  had  lifted  up  his  eyes,  he  saw  camels 
coming  afar  off. 

64.  Rebecca  also,  when  she  saw  Isaac,  lighted  off  the  camel, 

65.  And  said  to  the  servant :  Who  is  that  man  who  cometh  to- 
wards us  along  the  field  ?  And  he  said  to  her :  That  man  is  my 
master.     But  she  quickly  took  her  cloak,  and  covered  herself. ^^ 

66.  And  the  servant  told  Isaac  all  that  he  had  done : 

67.  Who  brought  her  into  the  tent  of  Sara  his  mother,  and  took 
her  to  wife :  and  he  loved  her  so  much,  that  it  moderated  the  sorrow 
which  was  occasioned  by  his  mother's  death.^^ 


*'  This  is  the  force  of  H. :  'days  or  ten."  They  wished  to  retain  her  a  few  days.  L.  "  A  year  or  ten 
months."    It  is  not  likely  that  they  asked  for  so  long  a  postponement  of  her  journey. 

^'  As  to  the  immediate  departure.     She  had  already  consented  to  the  marriage. 

=«  H.  P.  '•  Rebekah  their  sister."  ^  H.  P.  "  They  blessed." 

^  P.  "Of  millions."  ^s  rj^y^^-^j.  (.jj-y 

*"  »S'Mpra  16  :  14.  <i  In  the  southern  part  of  Canaan. 

■■"  St.  Jerome  understands  it  of  spiritual  meditation.  Grotius  approves  of  those  who  refer  it  to  prayer, 
as  in  Ps.  101  :  1. 

"  Through  modesty  and  respect. 

""  V.  is  free.    H.  P.  "He  loved  her;  and  Isaac  was  comforted  after  his  mother's  death" 


94  THEBOOKOFGENESIS. 


CHAPTER   XXV. 

Abraham's  children  by  ketura;  his  death,  and  that  of  ismael.    rebecca  hath 
esau  and  jacob,  twins.    esau  selleth  his  first  birthright  to  jacob. 

1.  And  Abraham  married  another  wife  named  Ketura  :^ 

2.  Who  bare  him  Zamran,  and  Jecsan,  and  Madan,  and  Midian, 
and  Jesboc,  and  Sue. 

3.  Jecsan  also  begot  Saba  and  Dadan.  The  children  of  Dadan 
were  Assurim,  and  Latusim  and  Loomim. 

4.  But  of  Midian  was  born  Epha,  and  Opher,  and  Henoch,  and 
Abida,  and  Eldaa :  all  these  were  the  children  of  Ketura. 

5.  And  Abraham  gave  all  his  possessions^  to  Isaac : 

6.  And  to  the  children  of  the  concubines^  he  gave  gifts,^  and  sepa- 
rated them  from  Isaac  his  son,  while  he  yet  lived,  to  the  east  country.^ 

7.  And  the  days  of  Abraham's  life  were  a  hundred  and  seventy- 
five  years. 

8.  And  decaying^  he  died  in  a  good  old  age,  having  lived  a  long 
time,  and  being  full  of  days  -J  and  he  was  gathered  to  his  people.^ 

9.  And  Isaac  and  Ismael  his  sons  buried  him^  in  the  double  cave, 
which  was  situated  in  the  field  of  Ephron  the  son  of  Seor  the  Hethite, 
over-against  Mambre, 

10.  Which  he  had  bought  of  the  children  of  Heth :  there  was  he 
buried,  and  Sara  his  wife. 

11.  And  after  his  death,  God  blessed  Isaac  his  son,  who  dwelt  by 
the  well  named  Of  Him  who  liveth  and  seeth. 

12.  These  are  the  generations  of  Ismael  the  son  of  Abraham, 
whom  Agar  the  Egyptian,  Sara's  servant,  bare  unto  him  : 

13.  And  these  are  the  names  of  his  children  according  to  their 


'  1  Par.  1  :  32.  This  may  have  been  shortly  after  Agar  was  dismissed.  It  is  here  related  as  the  suitable 
commencement  of  the  list  of  descents  by  this  line. 
■■'  H.  P.  "All  that  he  had." 
'  Secondary  wives.    II.  P.  "  Which  Abr»bam  had." 

*  Legacies  of  money,  or  other  personal  estate.  i 

*  Abraham  ordered  them  to  settle  at  Kedem,  a  place  so  named  from  its  eastern  position.  Josephus 
and  St.  Jerome  believe  that  they  settled  in  Arabia  Feli.v,  on  the  borders  of  the  lU'd  Sea,  to  the  southeast 
of  Bersabce  and  Qernr. 

'*  II.  expresses  gradual  decay.    P.  ''Abraham  gare  ap  the  ghost."    Also  t,  17. 
■■  Lit.  "Old  and  full."    Sam.  adds:  "of  days." 

*  He  was  not  interred  with  them,  but  his  spirit  passed  to  their  society. 

'  Their  union  in  these  last  offices  of  filial  piety  is  a  proof  of  their  permanent  reconciliation. 


GENESIS    XXV.  95 

names^^  and  generations.     The  first-born  of  Ismael  was  Nabajoth, 
then  Cedar,  and  Adbeel,  and  Mabsam, 

14.  And  Masma,  and  Duma,  and  Massa, 

15.  Hadar,  and  Thema,  and  Jethur,  and  Naphis,  and  Cedma. 

16.  These  are  the  sons  of  Ismael :  and  these  are  their  names  by 
their  castles  and  towns,  twelve  princes  of  their  tribes. 

17.  And  the  years  of  Ismael's  life  were  a  hundred  and  thirty-seven, 
and  decaying  he  died,  and  was  gathered  unto  his  people. 

18.  And  he^^  dwelt  from  Hevila^^  as  far  as  Sur,  which  looketh 
towards  Egypt,  as  thou  goest  towards  Assyria :  he  died^^  in  the 
presence  of  all  his  brethren. 

19.  These  also  are  the  generations  of  Isaac  the  son  of  Abraham : 
Abraham  begot  Isaac : 

20.  Who  when  he  was  forty  years  old,  took  to  wife  Rebecca,  the 
daughter  of  Bathuel  the  Syrian  of  Mesopotamia,  sister  to  Laban.^'^ 

21.  And  Isaac  besought  the  Lord  for  his  wife/^  because  she  was 
barren :  and  He  heard  him,  and  made  Rebecca  conceive. 

22.  But  the  children  struggled  together  in  her  womb :  and  she 
said :  If  it  were  to  be  so  with  me,  what  need  was  there  to  conceive  ?'^ 
And  she  went  to  consult  the  Lord.^^ 

23.  And  He  answering,^^  said :  Two  nations  are  in  thy  womb,  and 
two  peoples  shall  be  divided  out  of  thy  womb,  and  one  people  shall 
overcome  the  other,  and  the  elder  shall  serve  the  younger. ^^ 

24.  And  when  her  time  to  be  delivered  was  come,  behold,  twins 
were  found  in  her  womb. 

25.  He  that  came  forth  first  was  red,  and  hairy  like  a  skin :  and 
his  name  was  called  Esau.^^     Immediately  the  other  coming  forth, 


'»  1  Par.  1:29.  "  If.  P.  "They." 

^^  Hevila  was  on  the  hanks  of  the  Euphrates.  The  country  of  the  Ishmaelites  passed  thence  in  the 
direction  of  the  Assyrians,  to  the  de.sert  Sur,  which  is  to  the  east  of  Egypt,  and  extends  to  the  isthmus 
dividing  the  Red  Sea  from  the  Mediterranean. 

"  S^J-  R.  understands  it  that  his  lot  fell— his  dwelling  was  there.  Supra  16  :  12.  The  Ishmaelites 
had  the  descendants  of  Isaac  to  the  north  and  west,  and  those  of  Ketura  to  the  south  and  east.  f-^t. 
Jerome  explains  it:  "he  fell,  that  is,  died,  whilst  all  his  brethren  were  still  living.'' 

"  H,  P.  "The  Syrian." 

**  She  was  twenty  years  a  wife  before  she  became  a  mother.  Prayer  for  offspring  was  an  acknowledg- 
ment that  all  natural  causes  are  dependent  on  the  Divine  blessing, 

^"  Her  pains  made  her  regret  her  pregnancy. 

"  To  some  altar  erected  in  Ilis  honor,  or  in  pri\-ate  prayer. 

*'  By  angelic  vision,  or  by  internal  inspiration. 

"  Rom.  9  :  10.  The  subjugation  of  the  Tdumeans,  descendants  of  Esau,  by  the  Israelites,  in  ihe  time 
of  David,  Solomon,  and  the  Maccabees,  was  a  literal  fulfilment  of  this  prophecy.  The  call  of  the  Gentiles 
to  the  faith,  whilst  the  Jews  were  rejected,  was  prefigured  by  this  preference  of  the  younger  to  the  elder. 

2°  Osee  12  :  3;  Mali.  1 :  2.  Esau  means  made  or  formed.  The  infant  was  so  called  because  his  skin  was  like 
that  of  a  grown  man. 


96  THEBOOKOFGENESIS. 

held  his  brother's  foot  in  his  hand :    and  therefore  he  was  called 
Jacob.21 

26.  Isaac  was  threescore  years  old,  when  the  children  were  born 
to  him.=^' 

27.  And  when  they  were  grown  up,  Esau  became  a  skilful  hunter, 
and  a  husbandman :  but  Jacob  a  plain  man  dwelt  in  tents. ^ 

28.  Isaac  loved  Esau,  because  he  ate  of  his  venison :  and  Rebecca 
loved  Jacob. 

29.  And  Jacob  boiled  pottage :  to  whom  Esau,  coming  faint  out 
of  the  field, 

30.  Said :  Give  me  of  this  red  pottage,  for  I  am  exceedingly  faint. 
For  which  reason  his  name  was  called  Edom.^^ 

31.  And  Jacob  said  to  him :   Sell  me^^  thy  birth-right.^^ 

32.  He  answered :  Lo,  I  die,^  what  will  the  right  of  first  born 
avail  me  ? 

33.  Jacob  said :  Swear  therefore  to  me.^  Esau  sware  to  him,  and 
sold  his  birth-right. 

34.  And  so  taking  bread  and  the  pottage  of  lentils,  he  ate,  and 
drank,  and  went  his  way ;  making  little  account  of  having  sold  his 
birth-right.^^ 


CHAPTER   XXVI. 

ISAAC  SOJOURNETH  IN  GERAR,  WHERE  GOD  RENEWETH  TO  HIM  THE  PROMISE  MADE 
TO  ABRAHAM.   KING  ABIMELECH  MAKETH  LEAGUE  WITH  HIM. 

1.  And  when  a  famine  came  in  the  land,  after  the  famine^  which 


'*  Supplanter. 

*"  U.  P.  "  When  she  bare  them."  As  Rebecca  was  not  mentioned  in  the  two  last  verses,  some  inter- 
preters refer  the  verb  to  Isaac,  since  it  is  sometimes  used  in  regard  to  the  father. 

"  He  was  domestic  in  his  habits.  «•  Red.  Abd.  1- 

us  p^  <»xhi8  day."    The  text  may  be  rendered  "  now." 

^''  This  would  appear  to  be  an  unwarrantable  demand:  but  Jacob  probably  understood,  trom  the  reve- 
lation made  to  his  mother,  that  he  was  Divinely  destined  to  this  prerogative,  and  he  thought  the  occasion 
opportune  to  secure  it. 

^  He  exaggerates  his  state  of  exhaustion. 

'*  H.  P.  "  This  day."  The  solemnity  of  the  contract  admitted  of  an  oath.  Birthright,  besides  temporal 
advantages,  included  the  parental  relation  to  the  Messiah,  and  the  sacred  prerogative  of  the  priesthood. 

«  II.  P.  "  Esau  despised  his  birthright."    Ileb.  12 :  16. 

'  II.  P.  "Besides  the  first  famine." 


GENESISXXVI.  .  97 

had  happened  in  the  days  of  Abraham,^  Isaac  went  to  Abimelech^ 
king  of  the  Philistines  to  Gerar. 

2.  And  the  Lord  appeared  to^  him  and  said :  Go  not  down  into 
Egypt,  but  stay  in  the  land  of  which  I  shall  tell  thee. 

3.  And  sojourn  in  it,  and  I  will  be  with  thee,  and  will  bless  thee : 
and  to  thy  seed  I  will  give  all  these  countries,  to  fulfil  the  oath  which 
I  sware  to  Abraham  thy  father. 

4.  And  I  will  multiply  thy  seed  like  the  stars  of  heaven:  and  I 
will  give  to  thy  seed  all  these  countries :  and  in  thy  seed  shall  all 
the  nations  of  the  earth  be  blessed.^ 

5.  Because  Abraham  obeyed  My  voice, ^  and  kept  My  precepts  and 
commandments,  and  observed  My  ceremonies  and  laws.^ 

6.  So  Isaac  abode  in  Gerar. 

7.  And  when  he  was  asked  by  the  men  of  that  place,  concerning 
his  wife,  he  answered :  She  is  my  sister,^  for  he  was  afraid  to  confess 
that  she  was  his  wife,  thinking  that  perhaps  they  would  kill  him 
because  of  her  beauty.^ 

8.  And  when  many  days  were  passed,  and  he  abode  there,  Abime- 
lech  king  of  the  Philistines,  looking  out  through  a  window,  saw  him 
playing  with  Rebecca  his  wife. 

9.  And  calling  for  him,  he  said :  It  is  evident  she  is  thy  wife  :  why 
didst  thou  feign  her  to  be  thy  sister  ?  he  answered :  I  feared  lest  I 
should  die  on  her  account. 

10.  And  Abimelech  said :  Why  hast  thou  deceived  us  ?  Some  man 
of  the  people^^  might  have  lain  with  thy  wife,  and  thou  hadst  brought 
upon  us  a  great  sin.     And  he  commanded  all  the  people,  saying : 

11.  He  who  shall  touch  this  man's  wife,  shall  surely  be  put  to 
death. 


"  This  favors  the  opinion  of  those  who  believe,  that  the  fact  about  to  be  related  occurred  after  the 
death  of  Abraham,  when  Rebecca  was  already  a  mother,  and  her  children  at  least  fifteen  years  old. 

''  This  name,  which  means  "father-king,"  was  common  to  these  princes. 

■•  The  Lord  had  appeared  to  Isaac,  and  fixed  his  wavering  spirit  by  His  orders. 

'  Supra  12  :  3 ;  18:18;  22  :  18.    Infra  28  :  14. 

^  The  fidelity  and  obedience  of  the  servants  of  Ood  draw  blessings  on  their  posterity,  and  on  others 
united  with  them  in  religious  communion.     Supra  12  :  7;  15  :  IS.     Infra,  v.  24. 

■'  H.  P.  "  Kept  My  charge.  My  commandments,  My  statutes,  and  My  laws."  It  is  not  easy  to  discri- 
minate these  various  terms,  "'jllpn  SiKaKopLara  ceremonias.  Any  Divine  ordinances,  whether  connected 
with  worship,  or  otherwise,  may  be  understood. 

*  The  word  was  used  of  a  near  relation.     She  was  his  cousin. 

'  Rebecca,  although  advanced  in  years,  and  a  mother,  was  still  attractive.  Her  children  were  not 
known  by  Abimelech. 

*'  The  prince  does  not  appear  to  have  been  licentious.  He  may,  however,  speak  covertly  of  what  might 
have  happened  to  himself. 

7 


98  THEBOOKOFGENESIS. 

12.  And  Isaac  sowed  in  that  land/^  and  he  found  that  same  year 
a  hundred  fold :  and  the  Lord  blessed  him.^^ 

13.  And  the  man  was  enriched,  and  he  went  on  prospering  and 
increasing,  till  he  became  exceedingly  great : 

14.  And  he  had  possessions  of  sheep  and  of  herds  and  a  very  great 
family.     Wherefore  the  Philistines  envying  him,^^ 

15.  Stopped  up  at  that  time  all  the  wells,  which  the  servants  of  his 
father  Abraham  had  digged,^^  filling  them  up  with  earth : 

16.  Insomuch  that  Abimelech  himself  said  to  Isaac  :  Depart  from 
us,  for  thou  art  become  much  mightier  than  we.'^ 

17.  So  he  departed,  and  came  to  the  brook^*^  of  Gerar,  to  dwell 
there : 

18.  And  he  digged  again  other  wells,  which  the  servants  of  his 
father  Abraham^''  had  digged,  and  which,  after  his  death,  the  Philis- 
tines had  of  old  stopped  up  :  and  he  called  them  by  the  same  names 
by  which  his  father  before  had  called  them. 

19.  And  they  digged  in  the  channel,  and  found  springing  water  :^^ 

20.  But  there  also  the  herdsmen  of  Gerar  strove  with  the  herdsmen 
of  Isaac,  saying  :  The  water  is  ours.  Wherefore  he  called  the  name 
of  the  well,  on  account  of  what  had  happened,  Quarrel.  ^^ 

21.  And  they  digged  also  another ;  and  for  that  they  quarrelled 
likewise,  and  he  called  the  name  of  it  Strife. 

22.  Going  forward  thence  he  digged  another  well,  for  which  they 
did  not  contend :  therefore  he  called  the  name  thereof,  Room,^  say- 
ing :  Now  hath  the  Lord  given  us  room,  and  made  us  increase  upon 
the  earth. 

23.  And  he  went  up  from  that  place  to  Bersabee, 

24.  Where  the  Lord  appeared  to  him  that  same  night,  saying :  I 
am  the  God  of  Abraham  thy  father,  do  not  fear,  for  I  am  with  thee : 


"  It  was  allowed  to  sow  in  unoccupied  lands,  without  acquiring  a  title  by  purchase. 

"  The  stratagem  of  concealing  the  marriage  relation  of  Rebecca,  having  been  adopted  through  an 
apprehension  of  danger,  did  not  displease  God,  who  continued  to  bless  Isaac. 

"  Envy  and  jealousy  arose  from  his  great  prosperity. 

"  Water  being  scarce  in  that  country,  the  possession  of  a  well  was  of  considerable  importance. 

'*  The  reason  is  one  of  narrow  policy. 

"  By  the  torrent,  or  in  the  valley.  The  channels  of  brooks,  formed  by  Impetuous  shower?,  were  dry 
during  most  of  the  year. 

"  II.  r.  '"  In  the  days  of  Abraham."  Adam  Clarke  thinks  that  Sept.,  V.,  have  preserved  the  true 
reading.    Sam.  agrees  with  them.    Syr.  combines  both  readings.    11.  P.  "After  the  death  of  Abraham." 

*•  H.  P.  "  They  found  there  a  well  of  springing  water." 

"  H.  P.  "£jeA-."  V.  '•Calumnia."  It  is  often  taken  for  violence,  but  here  denotes  quarrel:  'be- 
cause they  strove  with  him."     P.  V.  is  free.    The  other  term,  SitnaJi,  means  strife. 

■*'  •'  JldioboUi."  II.  P. 


GENESIS    XXVII.  99 

I  will  bless  thee,  and  multiply  thy  seed  for  My  servant  Abraham's 
sake. 

25.  And  he  built  there  an  altar :  and  called  upon  the  name  of  the 
Lord,  and  pitched  his  tent :  and  he  commanded  his  servants  to  dig  a 
well. 

26.  To  which  place  when  Abimelech,  and  Ochozath  his  friend,  and 
Phicol  chief  captain  of  his  sdldiers^^  came  from  Gerar, 

27.  Isaac  said  to  them  :  Why  are  ye  come  to  mc  a  man  whom  ye 
hate,  and  have  thrust  out  from  you  ? 

28.  And  they  answered :  We  saw  that  the  Lord  is  with  thee,  and 
therefore  we  said :  Let  there  be  an  oath  between  us,  and  let  us  make 
a  covenant, 

29.  That  thou  wilt  do  us  no  harm,  as  we  have  touched  nothing  of 
thine,  nor  have  done  anything  to  hurt  thee :  but  with  peace^  have 
sent  thee  away,  with  the  blessing  of  the  Lord. 

30.  And  he  made  them  a  feast,  and  after  they  had  eaten  and 
drunk, 

31.  Arising  in  the  morning,  they  sware  one  to  another :  and  Isaac 
sent  them  away  in  peace  to  their  own  home. 

32.  And  behold,  the  same  day  the  servants  of  Isaac  came,  telling 
him  of  a  well  which  they  had  digged,  and  saying :  We  have  found 
water. 

33.  Whereupon  he  called  it  Abundance  :^^  and  the  name  of  the  city 
was  called  Bersabee,  even  to  this  day. 

84.  And  Esau  being  forty  years  old  married  wives,  Judith  the 
daughter  of  Beeri  the  Hethite,  and  Basemath  the  daughter  of  Elon 
of  the  same  place. 

35.  And  they  both  were  a  grief  of  mind^^  to  Isaac  and  Rebecca. 


CHAPTER   XXVIL 

JACOB,  BY   HIS   mother's   COUNSEL,  OBTAIXETH    HIS    FATHEr's    BLESSING,  INSTEAD    OF 
ESAU.       AND    BY    HER    IS    ADVISED    TO    FLY    TO    HIS    UNCLE    LABAN. 

1.  Now  Isaac  was  old,^  and  his  eyes  were  dim,  so  that  he  could  not 

2'  Abimelech  and  Phicol  made  a  league  with  Abraham.    Supra  21 :  ."2.     As  eighty  years  had  elapsed 
since  that  time,  it  is  probable  that  others  hearing  the  same  names  are  here  spoken  of. 
^  This  means  with  expressions  of  friendship  and  good  wishes,     v.  SI. 
^  «  Well  of  abundance."  ='  Infra  27  :  46.  i  Probably  137  years  of  age. 


100  THE    BOOK    OF    GENESIS. 

see :  and  he  called  Esau  his  eldest  son,  and  said  to  him :  My  son. 
And  he  answered :  Here  am  I. 

2.  And  his  father  said  to  him :  Thou  seest  that  I  am  old,  and  I 
know  not  the  day  of  my  death. 

3.  Take  thy  arms,  thy  quiver,  and  bow,  and  go  abroad :  and  when 
thou  hast  taken  something  by  hunting, 

4.  Make  me  savory  meat  thereof,  as  thou  knowest  I  like,  and  bring 
it  that  I  may  eat,  and  bless  thee  before  I  die.^ 

5.  And  when  Rebecca  had  heard  this,  and  he  was  gone  into  the 
field  to  fulfil  his  father's  commandment,^ 

6.  She  said  to  Jacob  her  son  :  I  heard  thy  father  talking  with  Esau 
thy  brother,  and  saying  to  him : 

7.  Bring  me  of  thy  hunting,  and  make  me  meats  that  I  may  eat, 
and  bless  thee  in  the  sight  of  the  Lord,  before  I  die. 

8.  Now  therefore,  my  son,  follow  my  counsel  :^ 

9.  Go  thy  way  to  the  flock,  and  bring  me  two  of  the  best  kids, 
that  I  may  make  of  them  meat  for  thy  father,  such  as  he  gladly 
eateth : 

10.  Which  when  thou  hast  brought  in,  and  he  hath  eaten,  he  may 
bless  thee  before  he  die.^ 

11.  And  he  answered  her :  Thou  knowest  that  Esau  my  brother 
is  a  hairy  man,  and  I  am  smooth : 

12.  If  my  father  feel  me,  and  perceive  it,  I  fear  lest  he  think  I 
would  have  deceived  him,^  and  I  shall  bring  upon  me  a  curse  instead 
of  a  blessing.^ 

13.  And  his  mother  said  to  him :  Upon  me  be  this^  curse,  my  son: 
only  hoar  thou  my  voice,  and  go,  fetch  me  the  things  which  I  have 
said. 

14.  He  went,  and  brought,  and  gave  them  to  his  mother.  She 
dressed  meats,  such  as  she  knew  his  father  liked. 


'  This  grateful  repaot  was  to  serve  as  the  occasion  of  imparting  the  blessing,  which  was  a  solemn 
communication  of  the  chief  rule,  and  of  the  privileges  of  head  of  family.  It  served  as  a  will  and  testa- 
ment, accompanied  with  prophetic  revelations. 

'  H.  P.  "To  hunt  for  venison,  and  to  bring  it." 

*  II.  P.  "According  to  that  which  I  command  thee." 

*  This  stratagem  was  adopted  by  Rebecca,  with  a  view  to  the  accomplishment  of  the  Divine  counsel 
revealed  to  her  concerning  the  pre-eminence  and  rule  of  the  younger  son.  This  is  a  key  to  the  whole 
transaction. 

*  This  appears  to  bo  the  proper  force  of  II.    "Deceive."  P. 

■"  Jacob  justly  feared  that  the  attempt  to  deceive  his  father  would  provoke  his  anger,  and  draw  down 
a  curse  from  Qod,  to  whom  the  injured  parent  might  appeal. 

»  II.  P.  '^Thy:"  the  curse  which  he  apprehended:  that  which  his  unsuccessful  stratagem  might  pro- 
voke, llebecca  freely  offered  to  abide  the  consequences  of  her  act,  knowing  that  it  was  directed  to  the 
fulfilment  of  the  Divine  counsels. 


GENESIS    XXVII.  101 

15.  And  she  put  on  him^  good  garments  of  Esau,  which  she  had  at 
home  with  her  : 

16.  And  the  skins  of  the  kids^*^  she  put  about  his  hands,  and  covered 
the  bare  of  his  neck. 

17.  And  she  gave  him  the  savory  meat,  and  delivered  him^^  bread 
which  she  had  baked. 

18.  Which  when  he  had  carried  in,  he  said  :  My  father.  But  he 
answered  :  I  hear.^^     Who  art  thou,  my  son  ? 

19.  And  Jacob  said :  I  am  Esau  thy  first-born  :^^  I  have  done  as 
thou  didst  command  me :  arise,  sit,  and  eat  of  my  venison,  that  thy 
soul  may  bless  me. 

20.  And  Isaac  said  to  his  son  :  How  couldst  thou  find  it  so  quickly, 
my  son  ?  He  answered  :  It  was  the  will  of  God  that  what  I  sought 
came  quickly  in  my  way.^^ 

21.  And  Isaac  said:  Come  hither,  that  I  may  feel  thee,  my  son,^''' 
whether  thou  be  my  son  Esau,  or  not. 

22.  He  came  near  to  his  father,  and  when  he  had  felt  him,  Isaac 
said :  The  voice  indeed  is  the  voice  of  Jacob ;  but  the  hands  are  the 
hands  of  Esau. 

23.  And  he  knew  him  not,  because  his  hairy  hands  made  him  like 
to  the  elder.     Then  blessiijg  him, 

24.  He  said  :  Art  thou  my  son.  Esau?     He  answered  :  I  am. 

25.  Then  he  said :  Bring  me  the  meats  of  thy  hunting,  my  son, 
that  my  soul  may  bless  thee.  And  when  they  were  brought,  and  he 
had  eaten,  he  ofi'ered  him  wine  also,  which  after  he  had  drunk, 

26.  He  said  to  him :   Come  near  me,  and  give  me  a  kiss,  my  son. 

27.  He  came  near,  and  kissed  him.  And  immediately  as  he  smelled 
the  fragrance  of  his  garments,  blessing  him,  he  said :  Behold,  the 
smell  of  my  son  is  as  the  smell  of  a  plentifuP^  field,  which  the  Lord 
hath  blessed. 

28.  God  give  thee  of  the  dew  of  heaven,  and  of  the  fatness  of  the 
earth,  abundance  of  corn  and  wine. 

29.  And  let  peoples  serve  thee,  and  tribes  worship  thee :  be  thou 


"  n,  p.  "  On  Jacob,  her  younger  son." 

*^  In  the  East  the  hair  of  kids'  skins  is  light,  so  that  to  the  touch  it  appears  not  unlike  human  hair. 

"  n.  P.  "  Into  the  hand  of  her  son  Jacob."  '-  II.  P.  "  Here  am  I." 

'^  This  sounds  as  a  direct  falssehood,  uttered  for  the  purpose  of  deception.  St.  Augustine,  however, 
considers  that  by  Divine  election,  and  by  the  transfer  of  right  made  to  him  by  Esau,  Jacob  was  autho- 
rized to  personate  him.  L.  Contra  Mendacium,  c.  10.  On  this  principle  he  explains  the  subsequent  state- 
ments in  a  meaning  that  appears  forced. 

^*  Through  the  instrumentality  of  his  mother.    II.  P.  "Because  the  Lord  thy  God  brought  it  to  me.". 

"  v.  'Et  probem."    This  is  a  further  explanation  of  the  former  verb,  which  is  pregnant. 

'^  The  epithet  is  found"  in  Sam.,  Syr.,  Sept.    Grotius  thinks  that  it  was  originally  in  II. 


102  THE    BOOK    OF    GENESIS. 

lord  of  thy  brethren,  and  let  thy  naother's  children  boAV  down  before 
thee.  Let  him  who  curseth  thee  be  accursed  :  and  let  him  who  bless- 
eth  thee  be  filled  with  blessings. ^^ 

30.  Isaac  had  scarce  ended  his  words,  when  Jacob  being  now  gone 
out  abroad,  Esau  came,^^ 

31.  And  brought  in  to  his  father  meats  made  of  what  he  had  taken 
in  hunting,  saying:  Arise,  my  father,  and  eat  of  thy  son's  venison, 
that  thy  soul  may  bless  me. 

32.  And  Isaac  said  to  him  :  Why,  who  art  thou  ?  He  answered  : 
I  am  thy  first-born  son  Esau. 

33.  Isaac  was  struck  with  fear,  and  astonished  exceedingly :  and 
wondering  beyond  what  can  be  believed,^^  said :  Who  is  he  then  w^ho 
just  now  brought  me  venison  which  he  had  taken,  and  I  ate  of  all 
before  thou  camest  ?  and  I  have  blessed  him,  and  blessed  shall  he  be. 

34.  Esau  having  heard  his  father's  words,  cried  out  with  a  great 
cry  :^  and  (being  in  a  consternation^^)  said :  Bless  me  also,  my  father. 

35.  And  he  said  :  Thy  brother  came  artfully  and  got  thy  blessing. 

36.  But  he  said  again  :  Bightly  is  his  name  called  Jacob :  for  he 
hath  supplanted  me  lo !  this  second  time :  my  birth-right  he  took 
away  before,^'^  and  now  this  second  time  he  has  stolen  my  blessing. 
And  again  he  said  to  his  father :  Hast  thou  not  reserved  then  for  me 
a  blessing? 

37.  Isaac  answered :  I  have  appointed  him  thy  lord,  and  all  his 
brethren  have  made  his  servants :  with  corn  and  wine  I  have  estab- 
lished him :  and  after  this,  what  shall  I  do  more  for  thee,  my  son  ? 

38.  And  Esau  said  to  him :  Hast  thou  only  one  blessing,  father  ? 
I  beseech  thee,  bless  me  also.     And  when  he  wept  with  a  loud  cry, 

39.  Isaac  being  moved,  said  to  him :  In  the  fatness  of  the  earth, 
and  in  the  dew  of  heaven  from  above. 


"  Lit  "  Of  those  who  curse  thee  be  every  one  accursed,  and  of  those  who  bless  thee  be  each  one 
blessed."  This  most  solemn  and  awful  termination  and  snnction  of  the  prophecy  is  applied  by  the 
Cburch  to  each  bishop  in  his  consecration. 

"  The  text  is  more  diffuse  :  "  And  it  came  to  pass,  as  soon  as  Isaac  had  made  an  end  of  blessing  Jacob, 
and  .Jacob  was  yet  scarce  gone  out  from  the  presence  of  Isaac  his  father,  that  Esau  bis  brother  came  in 
from  liis  hunting."  II.  P. 

"  II.  V.  "  Isaac  trembled  vury  exceedingly."  Onkelos  renders  the  text:  "  Isaac  wondered  with  great 
surprise  exceedingly."  V.  combint-s  the  two  interpretations.  His  astonishment  was  great;  yet  he  felt 
that  all  bad  been  directed  by  the  counsel  of  Uod:  on  which  account  ho  deliberately  confirmed  the 
blessing.     He  was  mored  by  faith  in  the  whole  transaction.     Ileb.  11  :  '20. 

'■"  II.  v.  "  A  great  and  exceeding  bitter  cry."  The  tears  and  cries  of  Esau  could  not  move  his  father  to 
recall  the  blessing  which  he  had  pronounced:  "he  found  no  place  of  repentance,  although  with  tears 
ho  had  sought  it."  Ileb.  12:  16. 

'  "  V.  " Consternatus."    The  text  has  no  corresponding  term.    It  repeats  the  pronoun:  «'Ble.ss  me,  me 
also." 

«  Supra  26 :  'M. 


GENESIS    XXVII.  108 

40.  Shall  thy  blessing^^  be.  Bj  the-^  sword  thou  shalt  live,  and 
thj  brother  shalt  thou  serve :  and  the  time  shall  come,  when  thou 
shalt  shake  oiF,  and  loose  his  yoke  from  thy  neck.^^ 

41.  Esau  therefore^''  hated  Jacob,  on  account  of  the  blessing  with 
which  his  father  had  blessed  him  :  and  he  said  in  his  heart :  The  days 
of  mourning  for  my  father^  will  come,  and  I  will  kill  my  brother 
Jacob. 

42.  These  things  w^ere  told  to  Rebecca :  and  she  sent  and  called 
Jacob  her  son,  and  said  to  him :  Behold,  Esau  thy  brother  threat- 
eneth  to  kill  thee. 

43.  Now  therefore,  my  son,  hear  my  voice  :  arise  and  flee  to  Laban, 
my  brother,  to  Haran  : 

44.  And  thou  shalt  dwell  with  him  a  few  days,^^  till  the  wrath  of 
thy  brother  be  assuaged, 

45.  And  his  indignation  cease,  and  he  forget  the  things  thou  hast 
done  to  him :  afterwards  I  will  send,  and  bring  thee  thence.  Why 
shall  I  be  deprived  of  both^^  my  sons  in  one  day  ? 

46.  And  Rebecca  said  to  Isaac  :  I  am  weary  of  my  life  because  of 
the  daughters  of  Heth :  if  Jacob  take  a  wife  of  the  daughters^*^  of 
this  land,  I  choose  not  to  live.^^ 


^  H.  P.  "Dwelling."  Geddes  thinks  that  ^,  prefixed  to  the  term  signifying  fatness,  has  here  the  force 
of  a  privative,  so  as  to  express  the  contrary.  God,  by  the  prophet  Malachi,  says:  '•  I  have  loved  Jacob, 
but  I  have  hated  Esau,  and  I  have  made  his  mountains  a  wilderness,  and  given  his  inheritance  to  the 
dragons  of  the  desert."  Mai.  1  :  3.  Yet  others  understand  this  of  desolation  brought  on  by  war,  and 
maintain  that  Idumea  was  originally  fertile.  It  is  not  surprising  that  Isaac  should  predict  the  fertility 
of  the  lands  of  Esau,  although  he  could  not  impart  to  him  the  higher  privileges  already  assigned  to  his 
brother. 

-'  n.  P.  "  Thy.-' 

"-'  This  was  remarkably  fulfilled.  The  Idumeans  were  accustomed  to  warfare  and  predatory  aggressions ; 
but  they  fell  under  the  yoke  of  the  Jews,  in  the  time  of  David,  and  continued  subject  to  them,  until  the 
days  of  Joram,  son  of  Josaphat.  4  Kings  8  :  20,  22.  They  fell  anew  under  their  power  in  the  time  of 
the  high  priest  Hircanus,  of  the  family  of  the  Asmoneans.  The  terra  "T'Tj^  is  difficult  to  be  rendered. 
Some  take  it  to  mean  will,  or  desire.     P.  "When  thou  shalt  have  the  dominion." 

^  V.  "  Semper."  ^rt  ^y^^j  jq.    The  time  of  his  death. 

^  This  is  an  indefinite  expression  for  a  short  time. 

"'  II.  P.  "  Of  you  both."  She  was  apprehensive  that  both  might  fall  in  the  struggle,  or  that  the  life 
of  Esau  wruld  be  taken  to  punish  him  for  the  murder  of  Jacob. 

'■'°  11.  P.  "  Daughters." 

^*  Supra  26  :  35,  II.  P.  "  Wh?it  good  shall  my  life  do  me  ?"  She  did  not  choose  to  alarm  him,  or  give 
him  pain,  by  representing  to  him  the  deep  hatred  and  deadly  designs  of  Esau:  but  she  expressed  her 
aversion  and  horror  of  marriages  like  those  in  which  Esau  was  engaged.  It  is  not  inconsistent  with 
truth,  or  even  candor,  to  conceal  one's  chief  motive,  and  allege  another  which  is  true,  but  not  paramount, 
when  a  disclosure  of  the  latter  is  inexpedient. 


104  THE    BOOK    OF    GENESIS. 


CHAPTER   XXVIII. 

Jacob's  journey  to  Mesopotamia:, his  vision  and  vow. 

1.  And  Isaac  called  Jacob,  and  blessed  him;^  and  charged  him, 
saying :  Take  not  a  wife  of  the  daughters^  of  Canaan : 

2.  But  go,  and  take  a  journey  to  Mesopotamia  of  Syria,  to  the 
house^  of  Bathuel,  thy  mother's  father,  and  take  thee  a  wife  thence 
of  the  daughters  of  Laban  thy  uncle. 

3.  And  God  Almighty  bless  thee,  and  make  thee  increase,  and 
multiply  thee  :  that  thou  mayst  become  a  multitude*  of  peoples, 

4.  And  give  the  blessings  of  Abraham^  to  thee,  and  to  thy  seed 
after  thee :  that  thou  mayst  possess  the  land  of  thy  sojournment, 
which  He  promised  to  Abraham.^ 

5.  And  when  Isaac  had  sent  him  away,^  he  took  his  journey,  and 
went  to  Mesopotamia  of  Syria,  to  Laban  the  son  of  Bathuel  the 
Syrian,^  brother  of  Rebecca  his®  mother. 

6.  And  Esau  seeing  that  his  father  had  blessed  Jacob,^°  and  had 
sent  him  into  Mesopotamia  of  Syria,  to  take  a  wife  thence  ;  and  that 
after  the  blessing  he  had  charged  him,  saying :  Thou  shalt  not  take 
a  wife  of  the  daughters  of  Canaan : 

7.  And  that  Jacob,  obeying  his  parents,  was  gone  into  Syria : 

8.  Seeing  also  that  his  father  was  not  well  pleased  with  the  daugh- 
ters of  Canaan :" 

9.  He  went  to  Ismael,^^  and  took  to  wife,  besides  them  he  had  be- 


'  Isaac  did  not  manifeot  any  displeaflure  against  Jacob  for  the  stratagem  by  which  he  had  obtained 
the  blessing,  because  he  felt  persuaded  that  the  whole  matter  had  been  directed  by  Providence.  He  gives 
him  his  blessing  anew,  and  urges  him  to  travel  to  Mesopotamia,  in  order  to  espouse  his  cousin.  Such 
marriages  were  forbidden  by  no  law  at  that  time,  and  were  even  commendable,  as  8t:rvin!j;  to  preserve 
religion  iu  the  families.  It  is  indeed  remarked  that  they  are  ofien  attended  with  unfavomble  results,  in 
mental  or  physical  debility  of  the  offspring,  for  which  reason,  as  also  to  enlarge  the  social  relations,  they 
are  forbidden  by  the  ecclesiastical  law. 

^  II.  r.  '  Bathuel  himself  was  probably  deceased. 

*  SnpV.  "  a  church,"  or  assembly." 

*  The  blessing  promised  and  given  to  Abraham  is  invoked  on  Jacob  likewise.  II.  I*,  repeat  the  pronoun. 
T.  omits  it  in  the  second  place. 

«  II.  P.  "  Which  God  gave  unto  Abraham."    V.  "  Avo  tuo." 
'  IIoseal2:12. 

*  Vathuel  is  so  called  from  the  place  of  his  abode.  He  was  not  a  descendant  of  Aram,  who.se  name  the 
country  bore. 

'  II.  P.  '-Jacob  and  Ksau'a  mother." 

*'  This  blessing  was  given  as  Jacob  was  going  on  his  journey.  Supra  v.  1. 

11  p_  t<That  the  daughters  of  Canaan  pleased  not."     Lit.  "  Were  evil  in  the  eyes  of  Isaac  hi.s  father." 
"  Probably  to  his  descendants. 


GENESIS    XXVIII.  105 

fore,  Maheleth  the  daughter  of  Ismael,  Abraham's  son,  the  sister  of 
Nabajoth. 

10.  But  Jacob  being  departed  from  Bersabee,  went  on  to  Haran. 

11.  And  when  he  was  come  to  a  certain  place,  and  would  rest  in 
it  after  sunset,  he  took  of  the  stones  which  lay  there,  and  putting 
under  his  head,  slept  in  the  same  place. ^^ 

12.  And  he  saw  in  his  sleep  a  ladder  standing  upon  the  earth,  and 
the  top  of  it  touching  heaven :  the  angels  also  of  God  ascending  and 
descending  by  it.^^ 

13.  And  the  Lord  leaning^"'  upon  the  ladder,  said  to  him  :^^  I  am 
the  Lord  God  of  Abraham  thy  father,  and  the  God  of  Isaac ;  the 
land  in  which  thou  sleepest,  I  will  give  to  thee  and  to  thy  seed. 

14.  And  thy  seed  shall  be  as  the  dust  of  the  earth :  thou  shalt 
spread  abroad  to  the  west,  and  to  the  east,  and  to  the  north,  and  to 
the  south,^''  and  IN  thee  and  thy  seed  all  the  tribes  of  the  earth 

SHALL  be  blessed. ^^ 

15.  And  I  will  be  thy  keeper  whithersoever  thou  goest,  and  will 
bring  thee  back  into  this  land :  neither  will  I  leave  thee,  till  I  shall 
have  accomplished  all  that  I  have  said. 

16.  And  when  Jacob  awaked  out  of  sleep,  he  said :  Indeed  the 
Lord  is  in  this  place,  and  I  knew  it  not.^^ 

17.  And  trembling  he  said :  How  terrible  is  this  place  !  this  is  no 
other  but  the  house  of  God,  and  the  gate  of  heaven. 

18.  And  Jacob  arising  in  the  morning,  took  the  stone,  which  he 
had  laid  under  his  head,  and  set  it  up  for  a  pillar,^^  pouring  oiP^  upon 
the  top  of  it. 

19.  And  he  called  the  name  of  the  city  Bethel, "^^  which  before  was 
called  Luza.^^ 

20.  And  he  made  a  vow,  saying :  If  God  be  with  me,  and  keep  me 
in  the  way  by  which  I  walk,  and  give  me  bread  to  eat,  and  raiment 
to  put  on. 


*^  It  was  not  unusual  to  lie  in  the  open  air  in  that  mild  climate. 

"  God  was  then  pleased  to  make  known  His  will  by  nocturnal  visions.  Ordinarily  dreams  are  but 
plays  of  imagination :  but  Divine  commvinicationa  are  easily  distinguished. 

"  Standing  on.  H.  P.  ♦•  The  Lord  stood  above  it."  In  Wisdom  it  is  said  :  •'  He  showed  him  the  kingdom 
of  God."  10  :  10.    The  angelic  vision  was  a  manifestation  of  heavenly  splendor. 

»"  Infra  3.5  : 1 ;  48  :  3.  "  Deut.  12  :  20  ;  19  :  8. 

i«  Supra  26  :  4. 

"  Jacob  doubtless  knew  that  God  is  everywhere ;  but  he  had  not  expected  that  He  would  manifest  Ilis 
presence  in  that  place  by  a  heavenly  vision. 

"'  A  monument  of  the  vision. 

-'  Infra  31  :  13.     The  act  of  anointing  it  was  intended  to  mark  its  consecration  to  God. 

-^  This  means  house  of  God.    The  place  is  so  called  as  if  God  dwelt  there. 

^^  Sept.  "  Ulamluz."    The  former  is  taken  by  V.  as  an  affirmation. 


106  THE    BOOK    OF    GENESIS. 

21.  And  I  return  prosperously  to  my  father's  house:  the  Lord 
shall  be  my  God  :^* 

22.  And  this  stone  which  I  have  set  up  for  a  pillar,  shall  be  called 
The  house  of  God :  and  of  all  things  which  Thou  shalt  give  to  me,  I 
will  offer  tithes  to  Thee. 


CHAPTER    XXIX. 

JACOB    SERVETH    LABAN    SEVEN   YEARS    FOR    RACHEL  5    BUT    IS    DECEIVED    WITH    LIA ; 
HE    AFTERWARDS    MARRIETH    RACHEL.       LIA    BEARS    HIM    FOUR    SONS. 

1.  Then  Jacob  went  on  in  his  journey,  and  came  into  the  eastern 
country.^ 

2.  And  he  saw  a  well  in  the  field,  and  three  flocks  of  sheep  lying 
by  it :  for  out  of  it  the  beasts  w^ere  watered,  and  the  mouth  thereof 
was  closed  with  a  great  stone. ^ 

3.  And  the  custom  was,  when  all  the  sheep  were  gathered  together, 
to  roll  away  the  stone,  and  after  the  sheep  were  watered,  to  put  it  on 
the  mouth  of  the  well  again. 

4.  And  he  said  to  the  shepherds :  Brethren,  whence  are  ye  ? 
They  answered  :  Of  Haran. 

5.  And  he  asked  them,  saying :  Know  ye  Laban  the  son^  of  Na- 
chor  ?     They  said  :  We  know  him. 

6.  He  said  :  Is  he  in  health  ?  He  is  in  health,  say  they :  and  be- 
hold, Rachel  his  daughter  cometh  with  his  flock. 

7.  And  Jacob  said :  There  is  yet  much  day  remaining,  neither  is 
it  time  to  bring  the  flocks  into  the  folds  again  :  first  give  the  sheep 
drink,  and  so  lead  them  back  to  feed.* 


"•  In  gratitude  for  Divine  itrotection  and  favor,  he  resolves  devoutly  to  worship  Ilim  at  that  place.  It 
does  not  imply  that  ho  will  forsake  God,  unless  thus  favored.  Our  homage  ia  due  to  the  Deity  fo/  IIin 
own  excellence;,  independently  of  special  favors  :  but  our  obligations  to  give  worship  and  praise  increase 
with  the  benefits  which  we  receive. 

'  The  course  of  Jacob  from  the  land  of  Canaan  to  Mesopotamia  was  eastward,  and  the  countries  1 
yond  the  Euphrates  were  generally  included  in  -'the  Kast." 

'  Waters  being  scarce,  the  flocks  were  watered  nt  a  common  well,  whither  the  shepherds  drove  them 
at  the  appointed  time.  The  arrival  of  all  was  awaited  before  the  removal  of  the  stone  with  which  the 
well  was  closed,  to  protect  the  waters  ajrainat  the  sands,  and  against  waste. 

'  Son  of  Ilathuel,  son  of  Nachor.  Supra  24  :  lA.  A  grandson,  or  more  remote  descendant,  was  styled 
a  son. 

*  Jacob  urges  them  to  give  the  sheep  drink,  and  lead  them  to  pasture,  as  it  was  too  early  to  lead  them 
to  the  fold. 


GENESIS    XXIX.  107 

8.  They  answered :  We  cannot,  till  all  the  cattle  be  gathered  to- 
gether, and  we  remove  the  stone  from  the  well's  mouth,  that  we  may 
water  the  flocks. 

9.  They  w^ere  yet  speaking,  and  behold,  Rachel  came  with  her 
father's  sheep  :  for  she  fed  the  flock.^ 

10.  And  when  Jacob  saw  her,  and  knew  her  to  be  his  cousin  ger- 
man,  and  that  they  were  the  sheep  of  Laban  his  uncle,  he  removed 
the  stone  with  which  the  well  was  closed. 

11.  And  having  w^atered  the  flock,  he  kissed  her  :^  and  lifting  up 
his  voice  he  wept : 

12.  And  he  told  her  that  he  was  her  father's  brother,^  and  the  son 
of  Rebecca  :  but  she  ran  and  told  her  father, 

13.  Who,  when  he  heard  that  Jacob  his  sister's  son  was  come,  ran 
forth  to  meet  him :  and  embracing  him  and  kissing  him,  brought  him 
into  his  house.     And  when  he  had  heard  the  causes  of  his  journey, 

14.  He  answered :  Thou  art  my  bone  and  my  flesh.  And  after 
the  days  of  one  month  were  expired, 

15.  He  said  to  him  :  Because  thou  art  my  brother,  shalt  thou  serve 
me  without  w^ages  ?     Tell  me  w^hat  wages  thou  wilt  have. 

16.  Now  he  had  two  daughters,  the  name  of  the  elder  w\as  Lia : 
and  the  younger  was  called  Rachel. 

17.  But  Lia  was  blear-eyed :  Rachel  was  well  favored,  and  of  a 
beautiful  countenance. 

18.  And  Jacob  being  in  love  with  her,  said :  I  will  serve  thee 
seven  years  for  Rachel  thy  younger  daughter.^ 

19.  Laban  answered :  It  is  better  that  I  give  her  to  thee  than  to 
another  man  ;  stay  with  me. 

20.  So  Jacob  served  seven  years  for  Rachel :  and  they  seemed  hut 
a  few  days  because  of  the  greatness  of  his  love. 

21.  And  he  said  to  Laban  :  Give  me  my  wife ;  for  now  the  time  is 
fulfilled,  that  I  may  go  in  unto  her. 

22.  And  he,  having  invited  a  great  number  of  his  friends  to  the 
feast,  made  the  marriage. 


'  The  simple  manners  of  the  time  are  apparent  from  the  narrative.  Rachel  feeds  her  father's  flock, 
and  takes  them  to  water,  without  danger  to  her  reputation,  or  virtue.  Her  prudence  and  modesty  are 
her  safeguards. 

"  The  relationship  which  subsisted  between  them  being  ascertained,  this  familiarity  by  way  of  greet- 
ing and  recognition  was  allowable.     His  weeping  was  through  affection  and  joy. 

■'  He  was  her  father's  nephew.    The  Hebrews  use  brother  for  a  near  relation. 

'  It  was  customary  to  give  the  parents  presents,  in  consideration  of  their  parting  with  the  services  of 
their  daughter.  Jacob,  not  having  brought  with  him  any  of  his  father's  goods,  lest  he  should  excite  the 
jealousy  of  Esau,  offers  his  personal  services. 


108  THE    BOOK    OF     GENESIS. 

23.  And  at  night  he  brought  in  Lia  his  daughter  to  him,^  and  Jacob 
went  in  to  her.^** 

24.  And  Laban  gave  his  daughter  a  handmaid  named  Zelpha.  And 
when  it  was  morning  behold  Lia ! 

25.  And  Laban  said  to  his  father-in-law :  What  is  it  that  thou 
hast  done  ?  did  I  not  serve  thee  for  Rachel  ?  why  hast  thou  deceived 
me  ? 

26.  Laban  answered :  It  is  not  the  custom  in  this  place  to  give  the 
younger  in  marriage  first. 

27.  Make  up  the  week  of  days'^  of  this  match  :  and  I  will  give 
thee  her  also,  for  the  service  that  thou  shalt  render  me  other  seven 
years. 

28.  He  yielded  to  his  pleasure :  and  after  the  week  was  past,  he 
married  Rachel : 

29.  To  whom  her  father  gave  Bala  for  her  maid. 

30.  And  having  at  length  obtained  the  marriage  he  wished  for,  he 
preferred  the  love  of  the  latter  to  that  of  the  former, ^^  and  served 
with  him  other  seven  years. 

31.  And  the  Lord  seeing  that  he  slighted^^  Lia,  opened  her  womb  ; 
but  her  sister  remained  barren. 

32.  And  she  conceived  and  bare  a  son,  and  called  his  name  Ruben,^* 
saying  :   The  Lord  saw  my  affliction  :  now  my  husband  will  love  me. 

33.  And  again  she  conceived  and  bare  a  son,  and  said :  Because 
the  Lord  heard  that  I  was  despised,  He  hath  given  this  one  also  to 
me :  and  she  called  his  name  Simeon. '""^ 

34.  And  she  conceived  the  third  time,  and  bare  another  son :  and 
said  :  Now  also  my  husband  will  be  joined  to  me,  because  I  have 
borne  him  three  sons :  and  therefore  she  called  his  name  Levi.'^ 

35.  The  fourth  time  she  conceived  and  bare  a  son,  and  said :  Now 
will  I  praise  the  Lord :  and  for  this  she  called  him  Juda.^^  And  she 
left  off  bearing. 

» 

'  The  bride  was  introduced  veiled,  po  that  the  change  was  not  immediately  perceptible,  especially  as 
Jacob  had  no  suspicion  of  it. 

"  V.  "  Ex  more."    This  is  the  observation  of  the  interpreter;  I  follow  the  order  of  the  text. 

"  The  nuptial  feast  lasted  seven  days.  At  the  expiration  of  this  time  Jacob  became  the  husband  of 
Rachel,  under  the  obligation  of  continuing  for  seven  other  years  in  the  employ  of  her  father.  No  law  as 
yet  forbade  the  marriage  of  two  f isters. 

"  II.  P.  "And  he  went  in  also  unto  Hachel,  and  he  loved  also  Rachel  more  than  Leah."     V.  is  free. 

'*  II.  1'.  '•  Hated."  In  Scriptural  style,  an  inferior  degree  of  love  is  sometimes  designated  hatred. 
Jacob,  no  doubt,  treated  Lia  with  affection,  but  his  love  for  Rachel  was  more  tender. 

*•  Ruben,  or  the  child  of  vision,  was  so  called,  becauso  Qod,  seeing  the  aflSiction  of  Lia,  gave  her  a  son. 

"  Simeon,  because  God  hoard  her. 

'**  Levi,  that  is  union,  from  the  hope  that  his  birth  afforded  hia  mother  of  the  greater  attachment  and 
more  frequent  society  of  his  father. 

*''  Juda,  or  praise,  was  a  name  given  in  praise  to  Qod  for  his  birth.    Matt.  1  :  2. 


GENESIS    XXX.  109 


CHAPTER    XXX. 

RACHEL  BEING  BARREN,  DELIVERETH  HER  HANDMAID  TO  JACOB  :  SHE  BEARETH  TWO 
SONS.  LIA  CEASING  TO  BEAR,  GIVETH  ALSO  HER  HANDMAID,  AND  SHE  BEARETH 
TWO  MORE.  THEN  LIA  BEARETH  TWO  OTHER  SONS  AND  ONE  DAUGHTER.  RACHEL 
BEARETH  JOSEPH.  JACOB,  DESIROUS  TO  RETURN  HOME,  IS  HIRED  TO  STAY  FOR  A 
CERTAIN  PART  OF  THE  STOCK's  INCREASE,  WHEREBY  HE  BECOMETH  EXCEEDINGLY 
RICH. 

1.  And  Rachel,  seeing  herself  without  children,  envied  her  sister, 
and  said  to  her  husband :  Give  me  children,^  otherwise  I  shall  die. 

2.  And  Jacob  being  angry  with  her,  answered :  Am  I  as  God,  who 
hath  deprived  thee  of  the  fruit  of  thy  womb  ? 

3.  But  she  said :  I  have  here  my  servant  Bala '?  go  in  unto  her, 
that  she  may  bear  upon  my  knees,  and  I  may  have  children  by  her.^ 

4.  And  she  gave  him  Bala  in  marriage :  who, 

5.  When  her  husband  had  gone  in  unto  her,  conceived  and  bare  a 
son.^ 

6.  And  Rachel  said :  The  Lord  hath  judged  for  me,^  and  hath 
heard  my  voice,  giving  me  a  son ;  and  therefore  she  called  his  name 
Dan. 

7.  And  again  Bala  conceived,  and  bare  another, 

8.  For  whom  Rachel  said  :  God  hath  set  me  against  my  sister,  and 
I  have  prevailed  :  and  she  called  him  Nephtali.® 

9.  Lia  perceiving  that  she  had  left  off  bearing,  gave  Zelpha  her 
maid  to  her  husband. 

10.  And  when  she  had  conceived  and  brought  forth  a  son, 

11.  She  said :  Luckily.     And  therefore  called  his  name  Gad.'^ 

12.  Zelpha  also  bare  another. 


^  Rachel  may  have  alluded  to  the  means  which  she  afterwards  proposed. 

^  It  was  usual  to  place  the  new-born  infant  on  the  lap  of  the  father.  In  the  case  contemplated,  it 
would  be  placed  on  the  lap  of  the  wif«s  to  whom  it  was  considered  to  belong. 

*  Polygamy  being  at  that  time  tolerated  and  allowed  by  Almighty  God,  at  least  as  regards  the  pa- 
triarchs, the  proposal  of  llachel  was  not  immoral.  The  mistress  extended  her  control  over  her  slave  to 
this  most  delicate  point,  so  as  to  allow  her  to  become  a  secondary  wife,  for  the  sake  of  offspring.  Under 
the  new  dispensation  the  code  of  morals  is  different. 

■*  The  text  is  fuller.     The  translator  abridges  here  and  elsewhere,  without  injury  to  the  narrative. 

'  "God  hath  judged  me."    II.  P. 

"  H.  "Contests  of  God  have  I  contended  with  my  sister."  L.  The  epithet  "of  God"  denotes  great. 
The  figure  employed  is  that  of  two  wrestlers. 

''  Geddes  observes:  -'We  must  not  pive  to  *1J  the  meaning  of  our  common  version,  'a  troop.'  It 
signifies,  both  here  and  in  Isaiah  65  :  11,  good  fortune."  Syr.,  Chald.,  Ar..  give  this  meaning;  but  Sam. 
favors  the  other. 


110  THE    BOOK    OF    GENESIS. 

13.  And  Lia  said :  This  is  for  my  happiness :  for  women  will  call 
me  happy.     Therefore  she  called  him  Aser.^ 

14.  And  Ruben  going  out  in  the  time  of  the  wheat  harvest  into 
the  field,  found  mandrakes  :^  which  he  brought  to  his  mother  Lia. 
And  Rachel  said:   Give  me  part  of  thy  son's  mandrakes. 

15.  She  answered :  Dost  thou  think  it  a  small  matter  that  thou 
hast  taken  my  husband  from  me,  unless  thou  take  also  my  son's  man- 
drakes ?  Rachel  said :  He  shall  sleep  with  thee  this  night,  for  thy 
son's  mandrakes. 

16.  And  when  Jacob  returned  at  even  from  the  field,  Lia  went 
out  to  meet  him,  and  said :  Unto  me  thou  shalt  come  in,  because  I 
have  hired  thee  for  my  son's  mandrakes.^*^  And  he  slept  with  her 
that  night. 

17.  And  God  heard  her  prayers :  and  she  conceived,  and  bare  the 
fifth  son, 

18.  And  said :  God  hath  given  me  a  reward,  because  I  gave  my 
handmaid  to  my  husband.     And  she  called  his  name  Issachar.^^ 

19.  And  Lia  conceived  again,  and  bare  the  sixth  son, 

20.  And  said  :  God  hath  endowed  me  with  a  good  dowry :  this  turn 
also  my  husband  will  be  with  me,  because  I  have  borne  him  six  sons : 
and  therefore  she  called  his  name  Zabulon.^^ 

'  21.  After  whom  she  bare  a  daughter,  named  Dina.^^ 

22.  The  Lord  also  remembering  Rachel,  heard  her,  and  opened  her 
womb. 

23.  And  she  conceived,  and  bare  a  son,  saying :  God  hath  taken 
away  my  reproach. ^^ 

24.  And  she  called  his  name  Joseph,  saying :  The  Lord  give  me 
also  another  son.^* 

25.  And  when  Joseph  was  born,^^  Jacob  said  to  his  father-in-law : 
Send  me  away,  that  I  may  return  into  my  country,  and  to  my  land. 


•  Ascr  means  happy.  Lia  considered  herself  happy,  because,  through  her  handmaid,  she  had  become 
a  mother.  She  imperfectly  prefigured  her  whom  all  generations  called  blessed,  as  being  a  mother  with- 
out ceasing  to  be  a  virgin. 

•  Citrons  are  understood  by  many  moderns.  It  is  not  that  the  fruit  had  any  speciAl  virtue ;  but  it 
was  chiefly  valued  for  its  flavor.    Some  think  that  it  promoted  venery. 

'"  The  desire  of  Lia  was  lawful,  and  the  agreement  which  accompanied  it  was  calculated  to  conciliate 
Kachel.  .\nionK  the  many  inconveniences  attendant  on  the  plurality  of  wives,  the  jealousy  of  rivals  was 
very  considerable. 

"  Issachar  nignifles  reward. 

"  Zabulon  signifies  dwdlinff,  Lia  promising  herself  the  continuance  of  the  society  of  her  husband. 

"  Dina  Blgnibce  judgment.  "  Sterility  was  a  matter  of  humiliation. 

"  The  name  of  Joseph  may  include  an  allusion  to  the  taking  away  of  the  reproach  of  sterility,  as  well 
as  to  the  increase  of  family. 

'«  U.  r.  «  When  Uacbel  bad  borne  Joseph." 


GENESIS    XXX.  Ill 

26.  Give  me  my  wives,  and  my  children,  for  whom  I  have  served 
thee,  that  I  may  depart :  thou  knowest  the  service  which  I  have  ren- 
dered thee. 

27.  Laban  said  to  him  :  Let  me  find  favor  in  thy  sight :  I  have 
learned  by  experience,  that  God  hath  blessed  me  for  thy  sake : 

28.^'^  Appoint  thy  wages  which  I  shall  give  thee. 

29.  But  he  answered :  Thou  knowest  how  I  have  served  thee,  and 
w^hat  thy  cattle^^  hath  been  in  my  hands. 

30.  Thou  hadst  but  little  before  I  came  to  thee,  and  now  thou  art 
rich  :  and  the  Lord  hath  blessed  thee  since  my  coming.  It  is  reason- 
able therefore  that  I  should  now  provide  also  for  my  own  house  : 

31.  And  Laban  said:  What  shall  I  give  thee?  But  he  said:  I 
require  nothing :  but  if  thou  wilt  do  what  I  demand,  I  will  feed  and 
keep  thy  sheep  again. 

32.  Go  round  through^^  all  thy  flocks,  and  separate  all  the  sheep 
of  divers  colors,  and  speckled :  and  all  that  is  brown  and  spotted,  and 
of  divers  colors,  as  well  among  the  sheep  as  among  the  goats,  shall 
be  my  wages. 

33.  And  my  justice  shall  answer  for  me  to-morrow^*^  before  thee 
when  the  time  of  the  bargain  shall  come :  and  all  that  is  not  of  divers 
colors,  and  spotted,  and  brown,  as  well  among  the  sheep  as  among 
the  goats,  shall  accuse  me  of  theft. 

34.  And  Laban  said :  I  like  well  what  thou  demandest. 

35.  And  he  separated  the  same  day  the  she-goats,  and  the  sheep, 
and  the  he-goats,  and  the  rams  of  divers  colors,  and  spotted :  and  all 
the  flock  of  one  color,  that  is,  of  white  and  black  fleece,  he  delivered 
into  the  hands  of  his  sons. 

36.  And  he  set  the  space  of  three  days'  journey  betwixt  himself 
and  his  son-in-law,  who  fed  the  rest  of  his  flocks. 

37.  And  Jacob  took  green  rods  of  poplar,  and  of  almond,  and  of 
plane-trees,  and  pilled  them  in  part :  so  when  the  bark  was  taken  off 
in  the  parts  that  were  pilled,  there  appeared  whiteness  :  but  the  parts 
that  were  whole,  remained  green :  and  by  this  means  the  color  was 
diverse. 

38.  And  he  put  them  in  the  troughs,  where  the  water  w^as  poured 
out ;  that  when  the  flocks  should  come  to  drink,  they  might  have  the 
rods  before  their  eyes,  and  in  the  sight  of  them  might  conceive.^^ 


^''  H.  P.  "  And  he  said."  '*  V.  uses  possessio  for  cattle. 

"  H.  P.  "I  will  pass  through."     Sept.  has  the  imperative. 

*  "  In  time  to  come."  P. 

°'  It  is  not  sinful  to  use  a  stratagem  to  obtain  a  just  reward  for  one's  services.   St.  Jerome  believes  that 


* 

112  THE    BOOK    OF    GENESIS. 

89.  And  it  came  to  pass  that  in  the  very  heat  of  coition,  the  sheep 
beheld  the  rods,  and  brought  forth  spotted,  and  of  divers  colors,  and 
speckled. 

40.  And  Jacob  separated  the  flock,  and  put  the  rods  in  the  troughs 
before  the  eyes  of  the  rams :  and  all  the  white  and  the  black  were 
Laban's,  and  the  rest  were  Jacob's,  when  the  flocks  were  separated 
one  from  the  other. 

41.  So  when  the  ewes  went  first  to  ram,  Jacob  put  the  rods  in  the 
troughs  of  water  before  the  eyes  of  the  rams  and  of  the  ewes,  that 
they  might  conceive  while  they  were  looking  upon  them : 

42.  But  when  the  later  coming  was,  and  the  last  conceiving,^^  he 
did  not  put  them.  And  those  which  were  lateward,  became  Laban's  ; 
and  they  of  the  first  time,  Jacob's. 

43.  And  the  man  was  enriched  exceedingly,  and  he  had  many 
flocks,  maid-servants  and  men-servants,  camels,  and  asses. 


CHAPTER    XXXI. 

Jacob's  departure:  he  is  pursued  and  overtaken  by  labax.  they  make  a 

covenant. 

1.  But  after  he  heard  the  words  of  the  sons  of  Laban,  saying : 
Jacob  hath  taken  away  all  that  was  our  father's,  and  being  enriched 
by  his  substance  is  become  great  :^ 

2.  And  he  perceived  also  that  Laban's  countenance  was  not  to- 
wards him  as  yesterday  and  the  other  day.^ 


Jacob  propoMd  to  give  over  to  the  eons  of  Laban  all  the  party-colored  sheep  and  goats,  and  to  retain  for 
hlmatlf  the  white  and  the  black,  and  content  himself  with  such  of  the  lambs  as  should  be  party-colori-d. 
lie  oomptaina  of  the  irremtxliable  confusion  In  the  reading  of  Sept.  There  is  much  confusion  in  11.  like- 
wiM,  as  Oeddes  acknowledges.  The  possibility  of  effecting  anything  by  such  a  stratagem  is  questioned 
bj  some;  bot  *heep  are  said  to  be  specially  susceptible  of  impressions  from  seeing  in  breeding  time. 
Jaoob  waa  Wvlnely  favored  in  his  efforts  to  secure  a  just  reward,  so  that,  notwithstanding  rt-pi-ated 
cbangM  of  the  conditions  by  Laban,  he  was  uniformly  successful.  It  is  not  unworthy  of  God  to  concur 
by  IIU  provldtntial  action  to  a  Just  ol^ect 

•^  In  the  eastern  countries,  aa  even  In  Italy,  the  sheep  yeaned  twice  a  year.  "  Bis  grayidro  pecudes." 
Qeorg.  2  :  150.  Autumn  waa  the  season  most  propitious  on  account  of  the  richness  of  the  pastures,  and 
healthful  condition  of  the  sheep.  Jaoob  was,  therefore,  careful  to  use  measures  to  secure  a  result  favorable 
to  himself  at  that  season. 

>  The  sons  of  Uban  felt  Jealous  of  the  wealth  of  Jacob,  as  if  it  had  been  acquired  to  the  injury  of 
their  father.    H.  P.  •*  Of  that  which  waa  our  father's  hath  ho  gotten  all  this  glory." 

*  As  heretofore. 


GENESIS    XXXI.  113 

3.  And^  the  Lord  said  to  him :  Return  into  the  land  of  thy  fathers, 
and  to  thy  kindred,  and  I  will  be  with  thee. 

4.  He  sent,  and  called  Rachel  and  Lia  into  the  field,  where  he  fed 
the  flocks,^ 

5.  And  said  to  them :  I  see  yom-  father's  countenance  is  not  to- 
Avards  me  as  yesterday  and  the  other  day :  but  the  God  of  my  father 
hath  been  with  me. 

6.  And  ye  know  that  I  have  served  your  father  to  the  uttermost 
of  my  power. 

7.  Yea,  your  father  also  hath  overreached  me,^  and  hath  changed 
my  wages  ten  times  :^  and  yet  God  hath  not  suffered  him  to  hurt  me. 

8.  If  at  any  time  he  said :  The  speckled  shall  be  thy  wages,  all 
the  sheep  brought  forth  speckled :  but  when  he  said  on  the  contrary : 
Thou  shalt  take  all  the  white  ones  for  thy  wages  :  all  the  flocks 
brought  forth  white  ones. 

9.  And  God  hath  taken  your  father's  substance,  and  given  it  to 
me. 

10.  For  after  the  time  came  of  the  ewes  conceiving,  I  lifted  up 
my  eyes,  and  saw  in  my  sleep^  the  males  which  leaped  upon  the 
females  of  divers  colors,  and  spotted,  and  speckled. 

.  11.  And  an  angel  of  God  said  to  me  in  my  sleep:  Jacob.     And 
I  answered  :  Here  am  I. 

12.  And  he  said :  Lift  up  thy  eyes,  and  see  that  all  the  males 
leaping  upon  the  females,  are  of  divers  colors,  spotted  and  speckled. 
For  I  have  seen  all  that  Laban  hath  done  to  thee. 

13.  I  am  the  God  of  Bethel,  where  thou  didst  anoint  the  stone, 
and  make  a  vow  to  Me.^  Now  therefore  arise,  and  go  out  of  this 
land,  and  return  into  thy  native  country. 

14.  And  Rachel  and  Lia  answered :  Have  we  anything  left  among 
the  goods  and  inheritance  of  our  father's  house  ? 

15.  Hath  he  not  counted  us  as  strangers,  and  sold  us,  and  eaten 
up  the  price  of  us  ? 

16.  But  God  hath  taken  our  father's  riches,  and  delivered  them  to 


■'  V.  '•  Maxime."    This  is  added. 

*  This  was  at  the  distance  of  three  miles  from  the  pasture  grounds  of  Laban.    Supra  30  :  36. 

*  In  the  marriage  contracts. 

^  Several  times:  a  definite  number  is  put  for  an  indefinite.  Yet  in  five  years  the  sheep  might  have 
been  ten  times  with  young. 

■  The  vision  may  seem  unworthy  of  God ;  but  its  object  being  to  show  that  Divine  Providence  would 
reward  the  labor  of  His  servant,  it  is  not  strange  that  it  was  represented  in  a  natural  way. 

8  Supra  28  :  18.    H.  P.  "The  pillar." 


114  THE    BOOK    OF    GENESIS. 

US,  and  to  our  children :  wherefore  do  all  that  God  hath  commanded 
thee. 

17.  Then  Jacob  rose  up,  and  having  set  his  children  and  wives 
upon  camels,  went  his  way. 

18.  And  he  took  all  his  substance,  and  flocks,  and  whatever  he  had 
gotten  in  Mesopotamia,  and  went  forward  to  Isaac  his  father  to  the 
land  of  Canaan. 

19.  At  that  time  Laban  was  gone  to  shear  his  sheep,  and  Rachel 
stole  away  her  father's  idols.® 

20.  And  Jacob  stole  away  unawares^*^  to  his  father-in-law,  not 
letting  him  know  of  his  departure. 

21.  And  when  he  was  gone,  together  with  all  that  belonged  to  him, 
and  having  passed  the  river,  was  going  on  towards  mount  Galaad,^^ 

22.  It  was  told  Laban  on  the  third  day,  that  Jacob  had  fled. 

23.  And  he  took  his  brethren  with  him,  and  pursued  after  him 
seven  days  :^^  and  overtook  him  in  the  mount  of  Galaad. 

24.  And  he  saw  in  a  dream  God  saying  to  him  :^^  Take  heed  thou 
speak  not  anything  harshly^^  against  Jacob. 

25.  Now  Jacob  had  pitched  his  tent  in  the  mountain :  and  when 
Laban  with  his  brethren  had  overtaken  him,^^  he  pitched  his  tent  in 
the  same  mount  of  Galaad. 

26.  And  he  said  to  Jacob :  Why  hast  thou  done  thus,  to  carry 
away,  without  my  knowledge,  my  daughters,  as  captives  taken  with 
the  sword  ? 

27.  Why  wouldst  thou  run  away  secretly,  and  not  acquaint  me, 
that  I  might  have  brought  thee  on  the  way  with  joy,  and  with  songs, 
and  with  timbrels,  and  with  harps  ?^^ 

28.  Thou  hast  not  suffered  me  to  kiss  my  sons  and  daughters  :  thou 
hast  done  foolishly  ;  and  now  indeed 

29.  It  is  in  my  power  to  return  thee  evil :  but  the  God  of  your 


»  The  iMtore  of  the  Ter»phlm,  which  V.  translates  idols,  is  not  ascertained,  n  seems  that  they  had 
the  human  form,  elnoe  Mtchol  laid  them  in  the  bed  to  make  it  be  believed  that  David  lay  there.  They 
are  ealled  Elobai  by  Laban.    P.  *<  ImaKes." 

«•  Thl«  expreeMii  what  the  text  styles :  "  stole  the  heart  of  Laban :"  that  is,  escaped  his  notice,  kept 
concealed  from  him.    V.  **Nolattqtte  Jacob  confitcri  socero  suo  quod  fugeret." 

"  The  mountain  is  so  called  here  by  anticipation,  since  it  got  the  name  on  this  occasion,  at  the  close 
of  the  interview  of  Laban  with  Jacob.  Jnfra  v.  48.  The  mountains  of  Galaad  extend  from  north  to 
•onth,  from  Mount  Hermon  to  the  mountains  of  Moab. 

••  II.  P.  "Journey." 

>*  It  appear*  that  Laban,  although  superstitions,  feared  the  true  Qod. 

"  Not  to  sprak  anythinR  harshly  means  not  to  do  anything  wrong.  IL  P.  ''Either  good  or  bad."  It 
is  a  proverbial  phrase.  Jt{fra  v.  29.  It.  V. 

"  II.  P.  '*Th«n  Laban  overtook  Jacob." 

■*  Dissimulation  appears  to  have  been  a  leading  trait  in  his  character. 


GENESIS    XXXI.  115 

father   said  to  me  yesterday  :  Take  heed  thou  speak  not  anything 
harshly  against  Jacob. ^'^ 

30.  Suppose,  thou  didst  desire  to  go  to  thy  friends,  and  hadst  a 
longing  after  thy  father's  house  :  why  hast  thou  stolen  away  my  gods? 

31.  Jacob  answered  :^^  [That  I  departed  unknown  to  thee,  was]  for 
fear  lest  thou  wouldst  take  away  from  me  thy  daughters  by  force. 

32.  [But  whereas  thou  chargest  me  w^ith  theft  :^^]  Avith  whomsoever 
thou  shalt  find  thy  gods,  let  him  be  slain-^  before  our  brethren. 
Search,  and  if  thou  find  any  of  thy  things  with  me,  take  them  away. 
Now  when  he  said  this,  he  knew  not  that  Rachel  had  stolen  them. 

33.  So  Laban  went  into  the  tent  of  Jacob,  and  of  Lia,  and  of 
both  the  handmaids,  and  found  them  not.^^  And  when  he  was  entered 
into  Rachel's  tent, 

34.  She  in  haste  hid  the  idols  under  the  camel's  cushion,^-  and  sat 
upon  it :  and  when  he  had  searched  all  the  tent,  and  found  nothing, 

35.  She  said :  Let  not  my  lord  be  angry  that  I  cannot  rise  up 
before  thee,  because  it  has  now  happened  to  me  according  to  the 
custom  of  w^omen.^     So  his  careful  search  was  in  vain.^^ 

36.  And  Jacob  being  angry,  said  in  a  chiding  manner :  For  what 
fault  of  mine,  and  for  what  offence  on  my  part  hast  thou  so  hotly 
pursued  me, 

37.  And  searched  all  my  household-stuff?  What  hast  thou  found 
of  all  the  substance  of  thy  house  ?  lay  it  here  before  my  brethren, 
and  thy  brethren,  and  let  them  judge  between  me  and  thee. 

38.  Have  I  therefore  been  with  thee  twenty  years  ?  thy  ewes  and 
goats  were  not  barren,  the  rams  of  thy  flock  I  did  not  eat  : 

39.  Neither  did  I  show  thee  what  the  beast  had  torn  ;  I  made  good 
all  the  damage :  whatever^^  was  lost  by  theft,  thou  didst  exact  of  me : 

40.  Day  and  night  was  I  parched  with  heat,  and  with  frost,  and 
sleep  departed  from  my  eyes. 

41.  And  in  this  manner  have  I  served  thee  in  thy  house  twenty 


"  Infra  48  :  16. 

"  V.  "Quod  inscio  te  profectus  sim."    This  is  inserted  to  show  the  drift  of  the  reply. 

"  V.  "Quod  autem  furti  me  arguia."    This  likewise  is  of  the  interpreter. 

"^^  The  power  of  life  and  death  was  then  exercised  by  the  head  of  a  family.  '•  I'.cfore  our  brethren 
discern  thou  what  is  thine."  The-  examination  was  to  be  made  in  their  presence.  V.  refers  the  first 
words  to  the  death  of  the  supposed  culprit. 

^'  II.  I*.  "Then  went  he  out  of  Leah's  tent."     V.  omits  this  clause,  which  is  sufficiently  understood. 

*'  L.  "132)  Some  take  it  for  the  saddle,  some  for  a  large  clo.sed  basketwork  with  a  place  for  sitting 
and  reclining,  such  as  the  Arabs  still  use.    V.  Stramentis.     P.  D.  "  Furniture." 

^  This  artifice  was  accompanied  with  falsehood.    It  is  not  approyed,  although  recorded. 

2'  V.  "  Sic  delusa  solicittido  qu.crentis  est."  This  is  free.  II.  P.  "  And  Labau  searched  all  the  tent,  and 
found  them  not." 

2^  II.  P.  "  Stolen  by  day,  or  stolen  by  night." 


116  THE    BOOK    OF    GENESIS. 

years,  fourteen  for  thy  daughters,  and  six  for  thy  flocks :  thou  hast 
changed  also  my  wages  ten  times. ^^ 

42.  Unless  the  God  of  my  fathcr^^  Abraham,  and  the  Fear  of 
Isaac^  had  stood  by  me,  peradventure  now  thou  hadst  sent  me  away 
empty.  God  hath  beheld  my  .affliction,  and  the  labor  of  my  hands, 
and  rebuked  thee  yesterday. 

43.  Laban  answered  him  :  The  daughters  are  mine  and  the  children, 
and  thy  flocks,  and  all  things  which  thou  seest  are  mine :  what  can  I 
do  to  my  children,  and  grandchildren  ?^^ 

44.  Come  therefore,  let  us  enter  into  a  league :  that  it  may  be  for 
a  testimony  between  me  and  thee. 

45.  And  Jacob  took  a  stone,  and  set  it  up  for  a  pillar : 

46.  And  he  said  to  his  brethren  :^  Bring  hither  stones.  And  they, 
gathering  stones  together,  made  a  heap,  and  they  ate  upon  it, 

47.  And  Laban  called  it  the  witness  heap  :^^  and  Jacob,  the  hillock 
of  testimony  [each  of  them  according  to  the  propriety  of  his  language]. 

48.  And  Laban  said  :  This  heap  shall  be  a  witness  between  me  and 
thee  this  day,  and  therefore  the  name  thereof  was  called  Galaad  [that 
is.  The  witness  heap].^^ 

49.  ^The  Lord  behold  and  judge  between  us,  when  we  shall  be  gone. 
one  from  the  other. 

60.  If  thou  aflSiict  my  daughters,  and  if  thou  bring  in  other  wives 
over  them :  none  is  witness  of  our  speech  but  God,  w^ho  is  present 
and  beholdeth. 

51.  And  he  said  again  to  Jacob :  Behold  this  heap,  and  the  stone 
which  I  have  set  up  between  me  and  thee, 

52.  Shall  be  a  witness :  this  heap,  I  say,  and  the  stone  be  they  for 
a  testimony,  if  either  I  shall  pass  beyond  it  going  towards  thee,  or 
thou  shalt  pass  beyond  it,  designing  harm  to  me. 

53.  The  God  of  Abraham,  and  the  God  of  Nachor,  the  God  of 


^  M»nj  UmM. 

•*  II.  P.  "Tb«  Ood  of  mj  fftther,  the  Ood  of  Abraham." 

*  Whom  iMse  ft»rP.  An  Uaae  wu  •till  lltlng,  God  is  not  named  his  God,  which  implies  protection  and 
fk>i«odthlp,  but  U  called  the  ohject  of  his  reverence  and  fear.  Jnfra  46  :  3. 

•»  Laban,  not  having  any  reply  to  make  to  the  etatcMm-nts  of  Jacob,  declares  that  he  could  not  entertain 
the  thought  of  doing  harm  to  hU  own  daughterH  and  their  cl»ildren 

^  All  the  mtmben  of  the  family  are  styled  brutbru n. 

•«  Jrgar  Sahadutha.  The  nam*  glTen  In  Chaldee  by  Laban  to  the  hill  where  the  Ka-ue  was  made,  was 
•qnlfalant  to  Oalaad  in  II.    V.  adds  by  way  of  explanation :  "  Uterque  juxta  proprietatem  lingure  suw." 

"  v.  add«:  "Id  Mt,Tomalas  testiV  "The  witness  heap."  Monuments  like  these  in  ancient  Umes 
wera  among  the  ehtof  means  of  perpetuating  the  memory  of  treaties,  or  other  important  facts. 

"  H.  P.  ''And  Mispah.*'  A  watchtowrr.  It  was  called  by  both  names.  The  rea.«<ou  of  the  latter  is 
ittl^oinad :  "  Tha  Lord  watch  between  me  and  thee."  P.    ''The  Lord  behold  and  judge."  V. 


GENESIS     XXXIl.  117 

their  father,  judge  between  us.     And  Jacob  sware  by  the  Fear  of  his 
father  Isaac.^^ 

54.  And  after  he  had  offered  sacrifices  in  the  mountain,  he  called  his 
brethren  to  eat  bread.     And  when  they  had  eaten,  they  lodged  there. 

55.  But  Laban  arose  early  in  the  moi:'ning^  and  kissed  his  sons 
and  daughters,  and  blessed  them,  and  returned  to  his  place. 


CHAPTER    XXXIL 

Jacob's  vision  of  angels;  his  message  and  presents  to  esau  :  iiis  wrestling 

WITH    AN    ANGEL. 

1.  Jacob  also  went  on  his  journey,^  and  the  Angels  of  God  met 
him.^ 

2.  And  when  he  saw  them,  he  said :  These  are  the  camps  of  God, 
and  he  called  the  name  of  that  place  Mahanaim,  that  is,  Camps.^ 

3.  And  he  sent  messengers  before  him  to  Esau  his  brother  to  the 
land  of  Seir,  to  the  country  of  Edom."* 

4.  And  he  commanded  them,  saying :  Thus  shall  ye  speak  to  my 
lord  Esau  :^  Thus  saith  thy  brother^  Jacob :  I  have  sojourned  with 
Laban,  and  have  been  with  him  until  this  day. 

5.  I  have  oxen,  and  asses,  and  sheep,  and  men-servants^  and  women- 
servants  :  and  now  I  send  a  message  to  my  lord,  that  I  may  find  favor 
in  thy  sight.'' 

6.  And  the  messengers  returned  to  Jacob,  saying :  We  came  to 


'*  Jacob  pledged  himself  to  the  observance  of  the  treaty,  invoking  as  witness  of  his  fidelity  the  God 
•whom  his  father  Isaac,  as  well  as  himself,  feared  and  adored.  Laban  invoked  the  same  God  whom 
Abraham  worshipped,  as  also  his  brother  Nachor,  "  The  God  of  their  father"  is  not  mentioned  by 
Sept.  or  Sam.,  but  the  phrase  in  the  plural,  "  fathers,"  is  in  Syr.,  Chald.,  Ar.  Two  MSS.  omit  the  clau>e, 
and  several  present  different  readings. 
^^  This  verso  commences  the  following  chapter  in  II.  ed.  V.  "  De  nocte."  It  is  here  used  for  break  of  day. 

^  V.  "  Quo  coeperat"  need  not  be  expressed     H.  P.  '*  His  way." 

^  See  infra  48  :  16.    Under  the  appearance  of  camps,  as  the  following  verse  declares. 

^  It  is  in  the  plural  number. 

■•  Esau,  probably  in  con8cc[uence  of  the  displeasure  which  his  Canaanite  wives  caused  to  his  parents, 
had  already  retired  from  his  father,  and  fixed  his  residence  to  the  south  of  the  land  of  Canaan,  in  a 
country  which  from  him  was  called  Edom,  or  Idumea,  since  he  bore  the  name  of  Edom  likewise.    Supra 

25 :  ;-;o. 

=  Jacob  deems  it  prudent  to  send  messengers,  in  order  to  discover  the  dispositions  of  Esau  towards  him. 

"  II.  P.  "  Servant." 

■"  He  apprises  him  of  his  opulence,  to  remove  all  apprehension  of  his  designing  to  share  his  wealth. 


118  THE    BOOK     OF    GENESIS. 

thy  brother  Esau,  and  behold,  he  cometh  with  speed  to  meet  thee  with 
four  hundred  men.^ 

7.  Then  Jacob  was  greatly  afraid  f  and  in  his  fear  he  divided  the 
people  who  were  with  him,  and  the  flocks,  and  the  sheep,  and  tiie 
oxen,  and  the  camels,  into  two  companies, 

8.  Saying :  If  Esau  come  to  one  company,  and  destroy  it,  the  other 
company  that  is  left  may  escape. 

9.  And  Jacob  said :  0  God  of  my  father  Abraham,  and  God  of 
my  father  Isaac :  0  Lord  who  saidst  to  me.  Return  to  thy  land,  and 
to  the  place  of  thy  birth,  and  I  will  do  well  for  thee, 

10.  I  am  not  worthy  of  all  Thy  mercies,^^  and  of  Thy  truth  which 
Thou  hast  fulfilled  to  Thy  servant.^^  With  my  staff  I  passed  over 
this  Jordan :  and  now  I  return  with  two  companies. 

11.  Deliver  me  from  the  hand  of  my  brother  Esau,  for  I  am  greatly 
afraid  of  him :  lest  perhaps  he  come  and  kilP^  the  mother  with  the 
children. 

12.  Thou  didst  say  that  Thou  wouldst  do  good  to  me,  and  multiply 
my  seed  like  the  sand  of  the  sea,  which  cannot  be  numbered  for 
multitude. 

13.  And  when  he  had  slept  there  that  night,  he  set  apart,  of  the 
things  which  he  had,  presents  for  Esau  his  brother,^^ 

14.  Two  hundred  she-goats,  twenty  he-goats,  two  hundred  ewes, 
and  twenty  rams, 

15.  Thirty  milch  camels"  with  their  colts,  forty  kine,  and  twenty ^^ 
bulls,  twenty  she-asses,  and  ten  of  their  foals. 

16.  And  he  sent  them  by  the  hands  of  his  servants,  every  drove 
by  itself,  and  said  to  his  servants :  Go  before  me,  and  let  there  be  a 
space  between  drove  and  drove. 

17.  And  he  commanded  the  foremost,  saying  :  If  thou  meet  Esau 
my  brother,  and  he  ask  thee  :  Whose  art  thou  ?  or  whither  goest  thou  ? 
or  whose  are  these  before  thee  ? 


•  The  oamrroua  company  with  which  Esau  came  forth  to  meet  his  brother,  may  hare  been  intended 
for  diaplay,  or  a«  a  dfrnonat ration  of  ref«p<-ct,  or  to  protect  liinisclf  in  case  of  an  attack. 

»  II.  I».  "And  dlKtrewwl."  V.  " IVrterritim."  The  cirnimsUmce  was  alarming,  Fince  his  former 
thr«atJi  could  not  be  forgotten.  Jacob  accordingly  fornitd  hi.s  followers  into  two  companios,  and  divided 
hiN  flocka  into  two  band*,  io  th«t  hofxa  of  saving  a  remnant  of  his  property,  should  Esau  attack  and 
dwtroy  Ihn  flrat  dirlvloo.  Ilia  prayer  on  tbia  o<'casion  breathea  hnmillty,  gratitude,  and  confidence 
in  Qod. 

«'  b.  ••  I  am  inf.-rlor  to  all  Thy  nwrciea."    P.  "The  host  of."    This  has  no  warrant  in  the  text. 

"  "•  '••  ••  •'«'•"  '"  "•  »*.  "Me."  «3  n.  p.  ..A  pre^ent:"  minca. 

"II    P.  •'  Mil.h  camHs."    They  wi'ro  tho  more  Tahmhle.  "  IJ.  p.  'Ten. 


GENESIS    XXXII.  119 

18.  Thou  shalt  answer :  Thy  servant  Jacob's  :  he  hath  sent  them 
as  a  present  to  my  lord  Esau :  and  he  cometh  after  us.^*^ 

19.  In  like  manner  he  commanded  the  second,  and  the  third,  and 
all  who  followed  the  droves,  saying : .  Speak  ye  the  same  words  to 
Esau,  when  ye  meet  him. 

20.  And  ye  shall  add :  thy  servant  Jacob  himself  also  followeth 
after  us  ;  for  he  said  :  I  will  appease  him  with  the  presents  which  go 
before,  and  afterwards  I  will  see  him ;  perhaps  he  will  be  gracious  to 
me. 

21.  So  the  presents  went  before  him,  but  himself  lodged  that  night 
in  the  camp. 

22.  And  rising  early  he  took  his  two  wives,  and  his  two  handmaids, 
with  his  eleven  sons,  and  passed  over  the  ford  of  Jaboc. 

23.  And  w^hen  alP^  things  were  brought  over  that  belonged  to  him, 

24.  He  remained  alone  :  and  behold,  a  man  wrestled^^  with  him  till 
morning. 

25.  And  when  he  saw  that  he  could  not  overcome  him,  he  touched 
the  sinew  of  his  thigh,  and  forthwith  it  shrank.^^ 

26.  And  he  said  to  him :  Let  me  go,  for  it  is  break  of  day.  He 
answered :   I  will  not  let  thee  go,  unless  thou  bless  me.''*^ 

27.  And  he  said  :  What  is  thy  name  ?    He  answered  :   Jacob. 

28.  But  he  said  :  Thy  name  shall  not  be  called  Jacob,  but  Israel  :^^ 
for  if  thou  hast  been  strong^^  against  God,  how  much  more  shalt  thou 
prevail  against  men  ? 

29.  Jacob  asked  him  :  Tell  me  by  what  name  art  thou  called  ?  He 
answered  :  Why  dost  thou  ask  my  name  ?  And  He  blessed  him  in 
the  same  place. 

30.  And  Jacob  called  the  name  of  the  place  Phanuel,  saying :  I 
have  seen  God  face  to  face,  and  iny  life  hath  been  preserved.^^ 


^'^  Jacob  prudently  sought  to  conciliate  his  brother  by  presents,  whilst  he  guarded  against  being  sur- 
prised. 

n  «  All"  is  found  in  Sam.,  Syr.,  Sept.,  V.    Grotius  thinks  that  it  was  once  in  H. 

^^  This  mysterious  wrestling  with  an  angel  in  human  form  was  directed  to  inspire  Jacob  with  still 
greater  confidence,  inasmuch  as  he  might  hope  to  overcome  his  fellow-men,  since  he  was  enabled  to 
struggle  with  a  heavenly  spirit. 

"  II.  P.  "And  the  hollow  of  Jacob's  thigh  was  out  of  joint,  as  he  wrestled  with  him."  The  shrinking 
of  the  sinew  of  Jacob's  thigh  showed  the  superior  power  of  the  angel,  were  he  permitted  to  exert  it.  V. 
abridges. 

2'  Jacob  felt  that  he  was  no  ordinary  adversary. 

-'■  Israel  means  a  prince  of  God,  which  name  was  given  instead  of  the  invidious  one  of  supplanter, 
which  he  had  hitherto  borne. 

*  II.  P.  "  As  a  prince  hast  thou  power  with  God  and  with  men,  and  hast  prevailed."  Moderns  render 
it:  "Thou  hast  striven  for  the  mastery  with  Divine  beings  (angels),  and  with  men,  and  hast  prevailed." 

^'  lie  is  overwhelmed  with  astonishment  that  he  should  remain  alive  after  such  a  manifestation  of  God 
through  an  angel. 


120  THE    BOOK    OF    GENESIS. 

31.  And  immediately  the  sun  rose  upon  him  after  he  was  past 
Phanuel ;  but  he  halted  on  his  foot.^ 

32.  Therefore  tlie  children  of  Israel,  unto  this  day,  eat  not  the 
sinew  which  shrank  in  Jacob's  thigh  :^^  because  he  touched  the  sinew 
of  his  thigh,  and  it  shrank. 


CHAPTER    XXXIII. 

JACOB    AND    ESAU    MEET:    JACOB    GOETH    TO    SALEM,  WHERE    HE    RAISETH    AX    ALTAR. 

1.  And  Jacob  lifting  up  his  eyes,  saw  Esau  coming,  and  with  him 
four  hundred  men  :  and  he  divided  the  children  of  Lia  and  of  Rachel, 
and  of  the  two  handmaids : 

2.  And  he  put  both  the  handmaids  and  their  children  foremost : 
and  Lia  and  her  children  in  the  second  place  :  and  Rachel  and  Joseph 
last.^ 

3.  And  he  went  forward  and  bowed  down  with  his  face  to  the 
ground^  seven  times,  until  his  brother  came  near.^ 

4.  Then  Esau  ran  to  meet  his  brother,  and  embraced  him;  and 
clasping  him  fast  about  the  neck,  and  kissing  him,  wept.^ 

5.  And  lifting  up  his  eyes,  he  saw  the  women  and  their^  children, 
and  said :  What  mean  these  ?  and  do  they  belong  to  thee  ?  He  an- 
swered: They  are  the  children  whom  God  hath  given  to  me  thy 
servant. 

6.  Then  the  handmaids  and  their  children  came  near,  and  bowed 
themselves. 

7.  Lia  also  with  her  children  came  near,  and  bowed  down  in  like 
manner,  and  last  of  all  Joseph  and  Rachel  bowed  down.^ 


«'  11.  p.  ♦♦  Upon  bli  thJgh." 

-*  TbU  ciutom  stiU  tubcUU  among  tho  J«W8,  who  abstain  from  eating  the  corresponding  part  of 
animala, 

'  Tbe  place  wbiob  b«  aMigned  to  cacb  wa<  regulated  by  their  relative  condition,  as  well  as  by  the 
affrctiun  wbicb  be  bore  them.  Those  dearest  to  him  were  pluced  last,  that  they  might  be  less  exposed  in 
caM  of  an  attack. 

•  Prowtration,  or  very  profound  bowing,  wai  tbe  general  nuage,  which,  however,  was  particularly  prac 
ti«ed  towards  tbe  great. 

•  II.  P.  "  UnUl  he  came  near  to  hli  brother." 

«  The  affection  which  he  maalflwted  on  thin  occasion  in  the  mof^t  amiable  trait  of  his  history. 

»  U.  P.  "  The." 

■  The  various  acts  of  coartosy  performed  by  the  whole  company  served  to  conciliate  the  favor  of  Esau. 


GENESIS    XXXIII.  121 

8.  And  Esau  said :  What  are  the  droves  which  I  met  ?  He  an- 
swered :   That  I  might  find  favor  before  my  lord. 

9.  But  he  said :  I  have  plenty,  my  brother,  keep  for  thyself  what 
is  thine. 

10.  And  Jacob  said :  Do  not  so,  I  beseech  thee ;  but  if  I  have 
found  favor  in  thy  eyes,  receive  a  present  at  my  hands :  for  I  have 
seen  thy  face,  as  the  face  of  God  ;^  be  gracious  to  me, 

11.  And  take  the  blessing,^  which  I  have  brought  thee,  and  which 
God  hath  given  me,  who  giveth  all  things.  He  took  it  at  his  brother's 
earnest  pressing  liim,^ 

12.  And  said :  Let  us  go  on  together,  and  I  will  accompany  thee 
in  thy  journey. 

13.  And  Jacob  said :  My  lord,  thou  knowcst  that  I  have  with  me 
tender  children,  and  sheep,  and  kine  with  young ;  which,  if  I  should 
cause  to  be  over-driven,  in  one  day  all  the  flocks  will  die. 

14.  May  it  please'my  lord  to  go  before  his  servant;  and  I  will  fol- 
low softly  after  him,  as  I  shall  see  my  children  to  be  able,^^  until  I 
come  to  my  lord  to  Seir. 

15.  Esau  answered :  I  beseech  thee,  that  some  of  the  people  at 
least,  who  are  with  me,  may  stay  with  thee,"  to  accompany  thee  in 
the  way.  And  he  said  :  There  is  no  necessity  :  I  want  nothing  else  : 
let  me  but  find  favor,^^  my  lord,  in  thy  sight. 

16.  So  Esau  returned  that  day  on  his  way  to  Seir. 

17.  And  Jacob  came  to  Socoth ;  where,  having  built  a  house,  and 
pitched  tents,^^  he  called  the  name  of  the  place  Socoth  ;^^  that  is. 
Tents. 

18.  And  he  passed  over  to  Salem, ^^  a  city  of  the  Sichemites,  which 
is  in  the  land  of  Canaan,  after  he  returned  from  Mesopotamia  of 
Syria  :  and  he  dwelt  by  the  town. 


''  Jacob  utters  no  flattery  when  he  declares  that  he  had  seen  the  countenance  of  Epau  as  something 
Divine.  Uis  fears,  •which  were  great,  were  succeeded  by  admiration  and  joy  when  he  beljeld  Esru  mild 
and  affectionate.  11.  Elohim.  V.  renders  JJei,  Sept.  o£ou.  Divine  manifestations  were  made  through 
angelic  agency. 

*  Blessing  is  here  equivalent  to  a  present,  as  he  had  just  termed  it.    See  1  Kings  25  :  27. 

'  U.  P.  "  fie  urged  him,  and  he  took  it."  The  obstinate  refusal  of  the  presents  might  have  led  Jacob 
to  suspect  that  Esau  did  not  forgive  him  from  his  heart. 

*"  n.  P.  "According  as  the  cattle  that  goeth  before  me  and  the  children  be  able  to  endure."  V.  omits 
the  former.  It  is  not  known  that  Jacob  fulfilled  this  engagement,  whicli  was  made  no  doubt  in  good 
faith.  He  may  have  visited  his  brother,  although  it  is  not  recorded.  Both  were  present  at  the  obsequies 
of  their  father.    Gen.  35  :  29. 

"  V.  "Saltenrsocii  remaneant  viae  tua?."    This  is  a  free  version. 

^^  V.  ''  Hoc  uno  tantum  indigeo  ut  inveniam  gratiam."    This  is  a  periphrase. 

^^  n.  P.  "Booths  for  his  cattle."  "  V.  explains  it:  ''Id  est.  tabernacula." 

*^  Geddes  and  others  insist  that  Salem  is  not  a  proper  name,  although  it  is  so  rendered  in  the  ancient 
versions  generally.    Ar.  *'  Safe."    L.  "  In  good  health." 


122  THE    BOOK    OF    GENESIS. 

19.  And  he  bought  that  part  of  the  field,  in  which  he  pitched  his 
tents,  of  the  children  of  Hemor,  the  father  of  Sichem,  for  a  hundred 
lambs.'^ 

20.  And  raising  an  altar  there,  he  invoked  upon  it^^  the  Most 
Mighty  God  of  Israel. 


CHAPTER    XXXIY. 

PINA    IS    RAVISHED,    FOR   WHICH    THE    SICHEMITES    ARE    DESTROYED. 

1.  And  Dina,  the  daughter  of  Lia,^  went  out  to  see  the  women  of 
that  country.^ 

2.  And  when  Sichem,  the  son  of  Hemor  the  Hevite,  the  prince  of 
that  land,  saw  her,^  he  was  in  love  with  her,  and  took  her  and  lay 
with  her,  ravishing  the  virgin. 

3.  And  his  soul  was  fast  knit  to  her,  and  whereas  she  was  sad,  he 
comforted  her  with  sweet  words.'* 

4.  And  going  to  Hemor  his  father,  he  said :  Get  me  this  damsel  to 
wife. 

5.  But  when  Jacob  had  heard  this,^  his  sons  being  absent,  and 
employed  in  feeding  the  cattle,  he  held  his  peace  till  they  came  back. 

6.  And  when  Hemor,  the  father  of  Sichem,  was  come  out  to  speak 
to  Jacob, 

7.  Behold  his  sons  canfe  from  the  field:  and  hearing  what  had 
passed,  they  were  exceedingly  angry,  because  he  had  done  a  foul 
thing*  in  Israel,  and  committed  an  unlawful  act,  in  ravishing  Jacob's 
daughter. 


'*  It  \b  thought  to  nu'Bn  h  piece  of  money,  which,  as  some  conjecture,  had  the  irn»ge  of  a  lamb,  to  mark 
\tB  value.  Act*  7  :  IC.  Itut  it  U  doubtful  whether  coin  is  of  so  great  antit[uity.  Geddes  thinks  it  means 
•  belt,  or  girdle. 

"  H.  P.  '•  Called  IL"  Fept.  understood  it  of  the  invocation  of  God;  but  R  insists  that  its  force  every- 
where U  to  call  or  defi jnate.  The  altar  received  this  name  to  mark  its  destination  for  the  worship  of 
the  true  Qod. 

>  H.  P.  >•  Wblrh  ahe  bare  nnto  Jacob.*' 

*  Tbia  carioaity  leading  her  into  danger  without  protection,  was  highly  criminal. 
■  T.  *■  Adamavit  earn."    Thia  ia  stated  afterwards. 

*  Lit.  »•  lie  spake  to  the  heart  of  the  damael."  5»ee  Isa.  42  :  2.  Oftentimes  even  kind  words  arc  denied 
to  the  victim  of  passion,  as  in  the  case  of  Thamar,  defiled  by  Absalom. 

»  II.  I».  "That  he  had  defiled  Dinah  his  daughter." 

*  n^33-  **  A  folly."  V.  giTM  its  meaning.  The  brothers  felt  that  a  wrong  had  been  comuiltted 
against  the  entire  family. 


GENESIS    XXXIV.  123 

8.  And  Hemor  spake  to  them  :  The  soul  of  my  son  Sichem  longeth 
for  your  daughter ;  give  her  him  to  wife  : 

9.  And  let  us  contract  marriages  one  with  another ;  give  us  your 
daughters,  and  take  ye  our  daughters. 

10.  And  dwell  with  us :  the  land  is  at  your  command,  till,  trade, 
and  possess  it. 

11.  Sichem  also  said  to  her  father  and  to  her  brothers :  Let  me 
find  favor  in  your  sight :  and  whatever  ye  shall  appoint  I  will  give ; 

12.  Raise  the  dowry,  and  ask  gifts,  and  I  will  gladly  give  what  ye 
shall  demand  '^  only  give  me  this  damsel  to  wife. 

13.  The  sons  of  Jacob  answered  Sichem  and  his  father  deceitfully,^ 
being  enraged  at  the  deflowering  of  their  sister : 

14.  We  cannot  do  what  ye  demand,  or  give  our  sister  to  one  who 
is  uncircumcised ;  which,  with  us,  is  unlawful  and  abominable.^ 

15.  But  in  this  we  may  be  allied  with  you,  if  ye  will  be  like  us, 
and  all  among  you  of  the  male  sex  be  circumcised. 

16.  Then  will  we  mutually  give  and  take  your  daughters  and  ours  ; 
and  we  will  dwell  with  you,  and  will  be  one  people : 

17.  But  if  ye  will  not  be  circumcised,  we  will  take  our  daughter, 
and  depart. 

18.  Their  offer  pleased  Hemor  and  Sichem  his  son: 

19.  And  the  young  man  made  no  delay, ^^  but  forthwith  fulfilled 
what  was  required ;  for  he  loved  the  damsel  exceedingly,  and  he  was 
the  greatest  man  in  all  his  father's  house. 

20.  And  going  into  the  gate  of  the  city,  they  spake  to  the  people : 

21.  These  men  are  peaceable,"  and  are  willing  to  dwell  with  us : 
let  them  trade  in  the  land,  and  till  it,  which  is  large^^  and  wide, 
and  wanteth  men  to  till  it :  we  will  take  their  daughters  for  wives, 
and  we  will  give  them  ours. 

22.  One  thing  there  is  for  which  so  great  a  good  is  deferred :  We 
must  circumcise  every  male  among  us,  following  the  manner  of  the 
nation. 

23.  And  their  substance,  and  cattle,  and  all  that  they  possess,  shall 


■'  He  offers  the  highest  dowry,  to  soothe  their  feelings. 

^  This  was  highly  criminal.  To  profess  reconciliation,  whilst  they  cherished  the  design  of  revenge, 
aggravated  the  malice  of  their  purpose. 

*  n.  P.  "That  were  a  reproach  to  us." 

^^  II.  P.  '■  Deferred  not  to  do  the  thing."  V.  expresses  it  twofold.  "Necdistulit  adolescens  quin  statim 
quod  petebatur  expleret." 

"  Upright. 

^"  H.  P.  "Large  enough  for  them."  V.  is  free:  "Et  exerceant  earn,  qui«  lata  et  spatiosa  cultoribus 
indiget." 


124  THE    BOOK     OF    GENESIS. 

be  ours  :  only  in  this  let  us  condescend,  and  by  dwelling  together  we 
shall  make  one  people. 

24.  And  they  all  agreed,  and  they  circumcised  all  the  males." 

25.  And  behold,  the  third  day,  when  the  pain  of  the  wound  was 
greatest,"  two  of  the  sons  of  Jacob,  Simeon  and  Levi,  brothers  of 
Dina,"  taking  their  swords,  entered  boldly  into  the  city,  and  slew  all 
the  men  :^® 

26.  And  they  killed  also  Hemor  and  Sichem,  and  took  away  their 
sister  Dina  out  of  Sichem's  house. 

27.  And  when  they  were  gone  out,  the  other  sons  of  Jacob  came 
upon  the  slain ;  and  plundered  the  city  in  revenge  of  the  rape. 

28.  And  they  took  their  sheep,  and  their  herds,  and  their  asses, 
wasting  all  they  had  in  their  houses  and  in  the  fields  | 

29.  And  their  children  and  wives  they  took  captive. ^^ 

30.  And  when  they  had  boldly  perpetrated  these  things,^^  Jacob 
said  to  Simeon  and  Levi :  Ye  have  troubled  me,  and  made  me  hateful 
to  the  inhabitants  of  this  land,  the  Canaanites  and  Pherezites.  We 
are  few :  they  will  gather  themselves  together  and  kill  me  ;  and  both 
I  and  my  house  shall  be  destroyed. ^^ 

31.  Thfey  answered  :  Should  they  abuse  our  sister  as  a  strumpet  ? 


CHAPTER   XXXV. 

JACOB  PURGETU  UlS  FAMILY  FROM  IDOLS  :  GOETH  BY  GOD's  .COMMANDMENT  TO 
BETHEL,  AND  THERE  BUILD ETH  AN  ALTAR.  GOD  APPEARING  AGAIN  TO  JACOB 
BLE8SETU  DIM,  AND  CHANGETH  HIS  NAME  INTO  ISRAEL.  RACHEL  DIETH  IN  CHILD- 
BIRTH.     ISAAC   ALSO   DIETH. 

1.  In  the  meantime  God  said  to  Jacob  :  Arise,  and  go  up  to  Bethel, 
and  dwell  there,  and  make  there  an  altar  to  God,  who  appeared  to 
thee  when  thou  didst  flee  from  Esau  thy  brother. 


'*  Tb«  t«xt  if  more  deUlled,  with  norne  repetition. 

»•  Infra  49  :  6.    The  wound  nmy  have  \wvn  uoBkllfuUy  mnde,  or  depignodly  irritated  by  some  improper 
•ppliektion.    It  If,  bowerer,  »ald,  that  when  adults  oro  clrcHmcUod,  they  cannot  move  freely  for  three 

WMkt. 

'*  Ut«rlDff.    U%  WM  their  mother. 

M  DoubtleM  they  had  nnmerotu  adhereota  who  aided  in  the  mairsacre. 
**  Tba  text  ia  more  detailed. 

**  V.  ^^Qulboapatratlaaudactcr.**    Thia  ia  a  connecting  clause. 

'•  Jacob  preaented  laeb  refleetlona  as  wer«  likely  to  make  an  impression  on  them.    IIo  spoke  mildly, 
reservlDg  to  asothar  oooaalon  to  azpreaa  himaelf  with  greater  aeT^rity. 


GENESIS    XXXV.  125 

2.  And  Jacob  having  called  together  all  his  household/  said  :  Cast 
away  the  strange  gods^  which  are  among  you,  and  be  cleansed,  and 
change  your  garments. 

3.  Arise,  and  let  us  go  up  to  Bethel,  that  we  may  make  there  an 
altar  to  God ;  w^ho  heard  me  in  the  day  of  my  affliction,  and  accom- 
panied me  in  my  journey. 

4.  So  they  gave  him  all  the  strange  gods  they  had,  and  the  ear- 
rings which  were  in  their  ears  :^  and  he  buried  them  under  the  oak 
tree,  that  is  behind  the  city  of  Sichem. 

5.  And  when  they  were  departed,  the  terror  of  God  fell  upon  all 
the  cities  round  about,  and  they  durst  not  pursue  after  them  as  they 
went  away.^ 

6.  And  Jacob  came  to  Luza,  w4iich  is  in  the  land  of  Canaan,^  sur- 
named  Bethel ;  he  and  all  the  people  who  were  with  him. 

7.  And  he  built  there  an  altar,  and  called  the  name  of  that  place. 
The  House  of  God  :^  for  there  God  appeared''  to  him  when  he  fled  from 
his  brother. 

8.  At  the  same  time^  Debora,  the  nurse  of  Rebecca,  died,  and  was 
buried  at  the  foot  of  Bethel,  under  an  oak :  and  the  name  of  that 
place  was  called.  The  Oak  of  Weeping. 

9.  And  God  appeared  again  to  JacoV  after  he  returned  from  Meso- 
potamia of  Syria,  and  He  blessed  him, 

10.  Saying  -y  Thou  shalt  not  be  called  any  more  Jacob,  but  Israel 
shall  be  thy  name.     And  He  called  him  Israel. 

11.  And  He  said  to  him :  I  am  God  Almighty,  increase  thou  and 
multiply.  Nations  and  peoples  of  nations^^  shall  be  from  thee,  and 
out  of  thy  loins  kings  shall  come. 


'■  Bethel  is  spoken  of,  supra  28  :  13.     II.  P.  adds  :  "  All  that  were  with  him." 
^  The  Teraphim  may  be  here  referred  to. 

^  Gold  ear-rings,  or  other  pendants,  were  put  in  the  statues  of  false  gods,  and  were  superstitioii.sly 
supposed  to  possess  supernatural  virtue,  when  worn  in  their  honor. 

■•  Their  timely  departure  saved  them  from  the  resentment  of  the  surrounding  nations. 

*  Moses,  composing  his  narrative  in  Arabia,  remarks  that  Luza  or  Bethel  is  in  Canaan. 

^  The  text  has  El  Bethel;  but  Adam  Clarke  remarks:  "The  first  El  is  wanting  in  one  of  De  Rossi's 
MSS.,  as  it  is  also  in  the  Septuagint,  Vulgate,  !^yriac,  and  some  copies  of  the  Arabic.  The  sentence  reads 
much  better  without  it,  and  much  more  consistent  with  the  parallel  passages." 

'  DTI/X-  The  verb  and  noun  are  in  the  plural  number,  and  may  be  rendered,  "angels  appeared;" 
as  in  the  Chaldee  paraphrase  of  Onkelos.    The  same  are  styled  elsewhere  D"'n'7i>s  O /D-    Supra  28  :  12. 

*■  This  phrase  is  not  in  the  te.\t.  The  time  of  the  death  of  Debora  is  uncertain.  Some  think  that  it  is 
related  here  by  anticipation. 

*  God  confirmed  the  change  of  the  name,  and  renewed  the  promises.    Supra  32  :  28. 

''^  H.  P.  "Thy  name  is  Jacob."    One  MS.  omits  "thy  name."    The  name  already  given  him .  supra 
32  :  29,  is  confirmed. 
"  P.  "  A  nation  and  a  company  of  nations."    L.  '■  An  assemblage."    ^Hp. 


126  THE    BOOK    OF    GENESIS. 

12.  And  the  land  which  I  gave  to  Abraham  and  Isaac  I  will  give 
to  thee,  and  to  thy  seed  after  thee. 

13.  And  he  departed  from  him.^^ 

14.  But  he  set  up  a  monument  of  stone  in  the  place  where  God 
had  spoken  to  him ;  pouring  drink-offerings  upon  it,  and  pouring  oil 
thereon ; 

15.  And  calling  the  name  of  that  place^^  Bethel. 

16.  And  going  forth  thenCe,  he  came  in  the  spring  time^^  to  the 
land  which  leadeth  to  Ephrata :  where  when  Rachel  was  in  travail, 

17.  By  reason  of  her  hard  labor  she  began  to  be  in  danger,  and 
the  midwife  said  to  her :  Fear  not,  for  thou  shalt  have  this  son  also. 

18.  And  when  her  soul  was  departing  for  pain,  and  death  was  now 
at  hand,  she  called  the  name  of  her  son  Benoni,  that  is,  The  son  of 
my  pain  :^^  but  his  father  called  him  Benjamin,  that  is.  The  son  of 
the  right  hand.^^ 

19.  So  Rachel  died,  and  was  buried  in  the  highway  that  leadeth  to 
Ephrata,  which  is  Bethlehem.^'' 

20.  And  Jacob  erected  a  pillar  over  her  sepulchre  :^^  this  is  the 
pillar  of  Rachel's  monument  to  this  day. 

21.  Departing  thence,  he  pitched  his  tent  beyond  the  Flock  tower. 

22.  And  when  he  dwelt  in  that  country,  Ruben  went,  and  slept 
with  Bala^®  the  concubine^*^  of  his  father :  who  heard  it.^^  Now  the 
sons  of  Jacob  were  twelve. 

23.  The  sons  of  Lia :  Ruben  the  first-born,  and  Simeon,  and  Levi, 
and  Juda,  and  Issachar,  and  Zabulon. 

24.  The  sons  of  Rachel :  Joseph  and  Benjamin. 

25.  The  sons  of  Bala,  Rachel's  handmaid :  Dan  and  Nephtali. 

26.  The  sons  of  Zelpha,  Lia's  handmaid :  Gad  and  Aser :  these 
are  the  sons  of  Jacob,  who  were  born  to  him  in  Mesopotamia  of 
Syria. 


««  II.  p.  "  And  Ood  went  ap  from  him  in  the  place  where  He  talked  with  him." 

«■  Jacob  repeated  hit  fbrmer  dedication  of  the  place.    II.  P.  «  Whore  God  spake  with  him." 

"  The  tenn  is  thought  to  mean  a  «hort  distance,  such  as  may  be  travelled  in  an  hour.  Jacob  was 
abont  this  diitanee  fhim  Ephrata  when  Rachel  was  seized  with  the  pains  of  labor. 

**  T.  adda  the  explanation.. 

'*  The  InterpreUtlon  of  the  name  ia  glten  by  V.  Grotius  thinks  that  Benjamin  is  a  Syriac  word, 
meaning  ••  son  of  day*,**  that  I«,  of  old  age.    7n/Va  <U  :  20. 

"  Ita  name  at  that  time  waa  Ephrata:  it  was  afterwards  called  Bethlehem. 

"  hlfra  48  :  7.    This  is  the  first  Instance  on  record  of  a  sepulchral  monument. 

"  Jnfra  40  :  4.    The  saered  historian  does  not  shrink  ttom  recording  the  foulest  crimes. 

**  Secondary  wife. 

«*  V.  is  elegant  and  free:  "Quod  ilium  minima  latuit."  The  indignation  of  Jacob  was  forcibly  ex- 
pressed towards  his  death. 


ge;tesis   XXXVI.  127 

27.  And  he  came  to  Isaac  his  father  in  Mambre,  the  city  of  Arbeo, 
which  is  Hebron  :  wherein  Abraham  and  Isaac  sojourned. 

28.  And  the  days  of  Isaac  were  a  hundred  and  eighty  years. 

29.  And  being  spent  with  age,  he  died,^^  and  was  gathered  to  his 
people,  being  old  and  full  of  days :  and  his  sons  Esau  and  Jacob 
buried  him.^^ 


CHAPTER   XXXVI. 

ESAU    WrrU    his    wives    and    children    PARTETH    from    JACOB.      AN   ACCOUNT   OF  HIS 
DESCENDANTS,    AND    OF    THE    FIRST    KINGS    OF    EDOM. 

1.  And  these  are  the  generations  of  Esau,^  who  is  Edom. 

2.  Esau  took  wives  of  the  daughters  of  Canaan  :^  Ada  the  daugh- 
ter of  Elon  the  Hethite,  and  Oolibama  the  daughter  of  Ana,  "the 
daughter  of  Sebeon  the  Hevite : 

3.  And  Basemath,^  the  daughter  of  Ismael,  sister  of  Nabajoth. 

4.  And  Ada  bare  Eliphaz  :  Basemath  bare  Rahuel : 

5.  Oolibama  bare  Jehus,  and  Ihelon,  and  Core.  These  are  the 
sons  of  Esau,  who  were  born  to  him  in  the  land  of  Canaan.^ 

6.  And  Esau  took  his  wives  and  his  sons  and  daughters,  and  every 
soul  of  his  house,  and  his  substance  and  cattle,  and  all  that  he  ^as 
able  to  acquire  in  the  land  of  Canaan :  and  went  into  another  coun- 
try, and  departed  from  his  brother  Jacob. ^ 

7.  For  they  were  exceedingly  rich,  and  they  could  not  dwell  to- 
gether :  and  the  land  in  which  they  sojourned,  was  not  able  to  bear 
them,  for  the  multitude  of  their  flocks.^ 


2^  p.  "  He  gave  up  the  ghost."    Supra  25  :  8. 

^  The  entire  reconciliation  of  the  brothers  may  be  inferred  from  this  fact.  The  precise  time  of  the 
death  of  Isaac  cannot  be  gathered  from  the  order  of  the  narrative. 

^  The  list  of  descents,  and  the  history. 

^  The  two  Canaanite  wives  of  Esau  are  mentioned  in  ch.  26  :  34.  The  daughter  of  Elon  is  there  called 
Basemath.  The  other  is  called  Judith,  daughter  of  Beeri,  the  Hethite.  This  confusion  in  the  names 
may  have  arisen  from  the  mistakes  of  copyists.  Ana  is  the  name  of  a  man.  See  v.  24.  The  reading 
•'  daughter"  is  probably  a  mistake.    Sam.  has  "  son." 

^  She  is  called  Maheleth,  ch.  28  :  9  ;  1  Par.  1 :  35. 

*  Esau  dwelt  in  the  southern  part  of  Canaan  for  some  time. 

*  The  departure  of  Esau  took  place  before  the  return  of  his  brother,  as  is  clear  from  the  messengers 
of  Jacob  having  gone  from  Mahanaim.  in  Perf^a,  beyond  the  Jordan,  to  him,  supra  32  :  4,  and  from  the 
promise  made  by  Jacob,  that  he  would  come  to  him  in  Seir.    33 :  14. 

^  The  great  wealth  and  possessions  of  both  were  occasion  of  the  return  of  Esau  to  Seir.  after  he  had 
united  with  Jacob  in  the  last  offices  to  their  father.     Supra  13  :  G. 


128  THE    BOOK     OF    GENESIS. 

8.  And  Esau  dwelt  in  Mount  Seir :  lie  is  Edom/ 

9.  And  these  are  the  generations  of  Esau  the  father  of  Edom^  in 
Mount  Seir. 

10.  And  these  the  names  of  his  sons  :  Eliphaz  the  son  of  Ada^  the 
wife  of  Esau :  and  Kahuel  the  son  of  Basemath  his  wife. 

11.  And  Eliphaz  had  sons :  Theman,  Omar,  Sepho,  and  Gatham 
and  Cenez. 

12.  And  Thamna  was  the  concubine  of  Eliphaz  the  son  of  Esau  : 
and  she  bare  him  Amalek.  These  are  the  sons  of  Ada  the  wife  of 
Esau. 

13.  And  the  sons  of  Rahuel :  ivere  Nahath  and  Zara,  Samma  and 
Meza.     These  were  the  sons  of  Basemath  the  wife  of  Esau. 

14.  And  these  were  the  sons  of  Oolibama,  the  daughter  of  Ana, 
the  daughter  of  Sebeon,  the  wife  of  Esau,  whom  she  bare  to  him : 
Jehus,  and  Ihelon,  and  Core.^^ 

15.  These  were  dukes  of  the  sons  of  Esau:  the  sons  of  Eliphaz 
the  first-born  of  Esau :  duke  Theman,  duke  Omar,  duke  Sepho,  duke 
Cenez, 

IG.  Duke  Core,  duke  Gatham,  duke  Amalek :  these  are  the  sons 
of  Eliphaz  in  the  land  of  Edom,  and  these  the  sons  of  Ada. 

17.  And  these  were  the  sons  of  Rahuel,  the  son  of  Esau :  duke 
Nahath,  duke  Zara,  duke  Samma,  duke  Meza.  And  these  are  the 
dukes  of  Rahuel,  in  the  land  of  Edom :  these  the  sons  of  Basemath 
the  wife  of  Esau. 

18.  And  these  the  sons  of  Oolibama  the  wife  of  Esau:  duke 
Jehus,  duke  Ihelon,  duke  Core.  These  are  the  dukes  of  Oolibama, 
the  daughter  of  Ana,  and  wife  of  Esau. 

19.  These  are  the  sons  of  Esau,  and  these  their  dukes :  the  same 
is  Edom, 

20.  These  are  the  sons  of  Seir  the  Horrite,  the  inhabitants  of  the 
land :  Lotan,  and  Sobal,  and  Sebeon,  and  Ana, 

21.  And  Dison,  and  Eser,  and  Disan.  These  are  dukes  of  the 
"Horrites,  the  sons  of  Seir  in  the  land  of  Edom. 

22.  And  Lotan  had  sons :  Hori  and  Heman.  And  the  sister  of 
Lotan  was  Thamna. 


'*  Sdom  U  anotbvr  namo  of  Ktatt.    Jm.  2i  :  4. 

•  Edom  if  her©  the  name  of  the  country.    Ksau  In  called  it«  father,  because  bis  race  was  established 
there,  and  became  iUi  rulora. 

*  1  Par.  1 :  3ft. 

'"  Core  In  waoUng  here  In  Sam.    He  1«  not  mentioned  among  the  children  of  Eliphaz  in  v.  11, 12,  or  in 
1  Tar.  1 :  36. 


GENESIS    XXXVI.  129 

23.  And  these  the  sons  of  Sobal :  Alvan  and  Manahat,  and  Ebal, 
and  Sepho,  and  Oman. 

24.  And  these  the  sons  of  Sebeon :  Aia  and  Ana.  This  is  Ana 
who  found  the  hot  springs^^  in  the  wilderness,  when  he  fed  the  asses 
of  Sebeon  his  father  : 

25.  And  he  had  a  son  Dison,  and  a  daughter  Oolibama. 

26.  And  these  were  the  sons  of  Dison :  Hamdan,  and  Eseban,  and 
Jethram,  and  Charan. 

27.  These  also  were  the  sons  of  Ezer :  Balaan,  and  Zavan,  and 
Acan. 

28.  And  Disan  had  sons  :  Hus  and  Aram.^^ 

29.  These  were  dukes  of  the  Horrites :  duke  Lotan,  duke  Sobal, 
duke  Sebeon,  duke  Ana, 

30.  Duke  Dison,  duke  Eser,  duke  Disan :  these  were  the  dukes  of 
the  Horrites  who  ruled  in  the  land  of  Seir.^^ 

31.  And  the  kings  who  ruled  in  the  land  of  Edom,^'*  before  the 
children  of  Israel  had  a  king,^^  were  these  : 

32.  Bela  the  son  of  Beor,  and  the  name  of  his  city  Denaba. 

33.  And  Bela  died,  and  Jobab  the  son  of  Zara  of  Bosra  reigned 
in  his  stead. 

34.  And  when  Jobab  was  dead,  Husam  of  the  land  of  the  The- 
manites  reigned  in  his  stead. 

35.  And  after  his  death,  Adad  the  son  of  Badad  reigned  in  his 
stead,  who  defeated  the  Midianites  in  the  country  of  Moab :  and  the 
name  of  his  city  was  Avith. 

36.  And  when  Adad  was  dead,  Semla  of  Masreca  reigned  in  his 
stead. 

37.  And  he  being  dead,  Saul  of  the  river  Rohoboth^^  reigned  in 
his  stead. 

38.  And  when  he  also  was  dead,  Balanan  the  son  of  Achobor  suc- 
ceeded to  the  kingdom. 

39.  This  man  also  being  dead,  Adar  reigned  in  his  place,  and  the 
name  of  his  city  was  Phau :  and  his  wife  was  called  Meetabel,  the 
daughter  of  Matred,  daughter  of  Mez.aab. 


'^  Modern  critics,  aftt-r  St.  Jerome,  think  that  he  discovered  hot-baths.    P,  "The  mules."' 

-^  Aram  is  styled  Aran  in  the  text. 

'^  The  aristocratical  government  was  succeeded  by  a  monarchy.  The  Israelites  were  without  a  king 
even  when  Moses  wrote.  Ilis  remark  serves  to  distinguish  their  state,  at  the  period  he  describes,  from 
that  of  the  surrounding  nations. 

'*  H.  P.  "Reigned  in  Edom."'  i^  The  Israelites  had  not  a  king  till  long  after. 

'6  II.  P.  '•'Of  Rehoboth,  by  the  river."  The  Euphrates  was  emphatically  styled  the  river.  The  town 
bore  the  name  Rehoboth 

9 


130  THE    BOOK     OF    GENESIS. 

40.  And  these  are  the  names  of  the  dukes  of  ^'^  Esau  in  their  fami- 
lies, and  places,  and  names :  duke  Thamna,  duke  Alva,  duke  Je- 
theth, 

41.  Duke  Oolibama,  duke  Ela,  duke  Phinon, 

42.  Duke  Cenez,  duke  Theman,  duke  Mabsar, 

43.  Duke  Magdiel,  duke  Hiram :  these  are  the  dukes  of  Edom 
dwelling  in  the  land  of  their  government,  the  same  is  Esau  the  father 
of  the  Edomites. 


CHAPTER   XXXVII. 

Joseph's  dream  :  he  is  sold  by  his  brethren,  axd  carried  into  egypt. 

1.  And  Jacob  dwelt  in  the  land  of  Canaan,^  in  which  his  father 
sojourned. 

2.  And  these  are  his  generations  :^  Joseph,  when  he  was  sixteen^ 
years  old,  was  feeding  the  flock  with  his  brothers,  being  hut  a  boy  :^ 
and  he  was  with  the  sons  of  Bala  and  of  Zelpha  his  father's  wives  : 
and  he  accused  his  brothers  to  his  father  of  a  wicked  crime. ^ 

3.  Now  Israel  loved  Joseph  above  all  his  sons,  because  he  had  him 
in  his  old  age  :^  and  he  made  him  a  coat  of  divers  colors. 

4.  And  his  brothers  seeing  that  he  was  loved  by  his  father,  more 
than  all  his  sons,  hated  him,  and  could  not  speak  peaceably^  to  him. 

5.  Now  it  fell  out  also  that  he  told  his  brothers  a  dream,  that  he 
had  dreamed  f  which  made  them  hate  him  the  more. 

6.  And  he  said  to  them :  Hear  my  dream  which  I  dreamed. 

7.  I  thought  we  were  binding  sheaves  in  the  field ;  and  my  sheaf 


"  The  gOTernmeot  of  dukes  wm  re-established  after  the  death  of  Adar. 

•  Whilst  Ksau  wa»  fettled  in  Idumea,  Jacob  continued,  like  his  father,  a  sojourner  in  Canaan,  having 
Mttl«d  in  a  Talley  near  Hebron.  Many  events  occurred  which  are  not  noticed  in  the  preceding  part  of 
sacred  history,  some  of  which  may  be  considered  as  appertaining  to  the  family  concerns  more  particiilarly. 

•  The  facts  which  conctirn  him. 

'  II.  P.  ••  Seventeen."  Qrotius  observes,  thaft  the  Latin  interpreter  expressed  the  meaning,  since  one 
who  had  completed  bis  sixteenth  year  was  said  to  be  <*  a  son  of  seventeen." 

•  This  observation  is  intended  to  fix  attention  on  his  tender  age  and  youthful  simplicity. 

»  The  sons  of  the  maids  are  those  of  whom  he  uiado  an  unfavorable  report.  His  object  was  their 
amendment,  rather  than  their  punishment.  Four  M."^S.  K.,  Sept.,  Sam.,  repeat  "  brethren,"  which  is  not 
ined. 

•  BenjMDin  wu  bom  to  him  still  more  reeenUy,  but  he  was  as  yot  too  young  to  fix  the  affections  of 
his  father. 

^  They  reAued  him  the  nroal  salutation :  Peace  he  to  thee. 

•  The  simplicity  with  which  he  related  his  dream  shows  that  he  was  guileless  and  unsuspecting.  The 
dream  itself  was  clearly  distinguishable  fh>m  the  incoherent  Actions  of  the  imagination. 


GENESIS    XXXVII.  131 

arosc^  and  stood  upright,  and  your  sheaves  standing  about  bowed  down 
before  my  sheaf. ^^ 

8.  His  brothers  answered  :  Shalt  thou  be  our  king  ?  or  shall  we  be 
subject  to  thy  dominion  ?^^  Therefore  his  dreams  and  words  minis- 
tered nourishment  to  their  hatred. ^-^ 

9.  He  dreamed  also  another  dream,  Avhich  he  told  his  brothers, 
saying :  I  saw  in  a  dream  the  sun,  the  moon,  and  eleven  stars  wor- 
shipping me.^^ 

10.  And  when  he  had  told  this  to  his  father  and  brothers,  his 
father  rebuked  him,  and  said :  What  meaneth  this  dream  which  thou 
hast  dreamed  ?  Shall  I  and  thy  mother  and  thy  brothers  worship 
thee  upon  the  earth  ?^'^ 

11.  His  brethren  therefore  envied  him :  but  his  father  considered 
the  thing  with  himself. 

12.  And  when  his  brothers,  feeding  their  father's  flocks,  abode  in 
Sichem, 

13.  Israel  said  to  him :  Thy  brothers  feed  the  sheep  in  Sichem : 
come,  I  will  send  thee  to  them.     And  when  he  answered : 

14.  I  am  ready :  he  said  to  him :  Go,  and  see  if  all  things  be  well 
with  thy  brothers,  and  the  cattle ;  and  bring  me  word  again. ^^  So 
beincr  sent  from  the  vale  of  Hebron,  he  came  to  Sichem  :^^ 

15.  And  a  man  found  him  there  wandering  in  the  field,  and  asked 
what  he  sought. 

16.  But  he  answered :  I  seek  my  brothers ;  tell  me  where  they 
feed  the  flocks. 

17.  And  the  man  said  to  him :  They  are  departed  from  this  place ; 
for  I  heard  them  say :  Let  us  go  to  Dothain.^''  And  Joseph  went 
forward  after  his  brothers,  and  found  them  in  Dothain. 

18.  And  when  they  saw  him  afar  off",  before  he  came  nigh  them, 
they  thought  on  killing  him  ;^^ 

'  V.  '-Quasi."    It  is  an  expletive;  also  t.  0. 

^°  The  sheaves  were  particularly  well  adapted  to  mai'k  the  circumstances  in  which  the  brothers  would 
pay  homage  to  Joseph,  when  they  should  come  to  seek  a  supply  of  provisions. 

"  Even  they  understood  the  import  of  the  dream. 

^^  V.  is  free.    H.  P.  "They  hated  him  yet  the  more  for  his  dreams  and  for  his  words." 

"  God  was  pleased  to  give  a  new  intimation  of  the  honors  which  awaited  Joseph. 

*'  The  prudent  father  rebuked  the  artless  youth :  but  in  his  heart  he  pondered  the  meaning  of  the 
symbols.  Rachel,  the  mother  of  Joseph,  did  not  live  to  see  him  exalted  ;  but  her  surviving  sister,  or 
her  servant  Bala,  filled  her  place  in  paying  the  homage. 

**  V.  adds:  " Quid  agatur." 

*'^  The  distance  of  the  vale  of  Hebron,  where  Jacob  then  dwelt,  from  Sichem,  is  calculated  at  thirty  or 
thirty-five  leagues.  It  was  usual  to  take  the  flocks  to  pasture  to  a  great  distance.  Joseph  promptly  goes 
in  search  of  his  brothers,  having  no  apprehension  of  danger  at  their  hands. 

^^  Dothain  was  about  twelve  miles  from  Samaria.  Joseph  pursues  his  journey,  determined  to  find  them 
out,  that  he  may  report  to  his  father. 

*'  Jealousy,  at  first  trifling,  gradually  disposed  their  hearts  for  the  awful  crime  of  fratricide. 


132  THE    BOOK    OF    GENESIS. 

19.  And  they  said  one  to  another :  Behold,  the  dreamer^^  cometh : 

20.  Come,  let  us  kill  him,  "and  cast  him  into  some  old  pit ;  and  we 
will  say :  Some  evil  beast  hath  devoured  him ;  and  then  it  shall  ap- 
pear what  his  dreams  avail  him. 

21.  And  Ruben  hearing  this,  endeavored  to  deliver  him  out  of  their 
hands,  and  said : 

22.  Do  not  take  away  his  life,  nor  shed  his  blood ;  but  cast  him 
into  this  pit,^  which  is  in  the  wilderness,  and  keep  your  hands  harm- 
less :  now  he  said  this,  being  desirous  to  deliver  him  out  of  their 
hands,  and  to  restore  him  to  his  father. 

23.  And  as  soon  as  he  came  to  his  brethren,  they  forthwith  strip- 
ped him  of  his  outside  coat,  which  was  of  divers  colors : 

24.  And  cast  him  into  an  old  pit  where  there  was  no  water. 

25.  And  sitting  down  to  eat  bread,  they  saw"  some  Ishmaelites^'  on 
their  way  coming  from  Galaad,  with  their  camels,  carrying  spices, 
and  balm,  and  myrrh  into  Egypt. 

26.  And  Juda  said  to  his  brothers :  What  will  it  profit  us  to  kill 
our  brother,  and  conceal  his  blood  ? 

27.  It  is  better  that  he  be  sold  to  the  Ishmaelites,  and  that  our 
hands  be  not  defiled :  for  he  is  our  brother  and  our  flesh.  His  bro- 
thers agreed  to  his  words. 

28.  And  when  the  Midianite'^^  merchants  passed  by,  they  drew  him 
out  of  the  pit,  and  sold  him  to  the  Ishmaelites,  for  twenty  pieces  of 
silver :  and  they  led  him  into  Egypt. 

29.  And  Ruben  returning  to  the  pit,  found  not  the  boy : 

30.  And  rending  his  garments  he  went  to  his  brothers,  and  said  ; 
The  boy  doth  not  appear,  and  whither  shall  I  go  ?^ 

81.  And  they  took  his  coat,^^  and  dipped  it  in  the  blood  of  a  kid, 
which  they  had  killed ; 


"  H.  "  Lord  of  dream*,"— that  ia  dreamer. 

•  Infra  42 :  22.  Ruben  bad  reoourw  to  utratagem  for  his  deliverance.  Ho  hoped  that  if  he  were  put 
in  the  pit,  be  might  afterwards  be  rescued  from  their  hands  altogether.  Kind  feeling  and  good  will  dis- 
tiDgaiibed  bim,  notwithstanding  bis  incest. 

•»  TbU  was  a  proTidential  occurrence.  Juda  relented  In  some  degfree,  and  proposed  that  he  should  be 
aold  as  a  sla?«,  that  tbeir  bands  might  not  be  imbued  with  his  blood. 

•  Wisdom  10  :  13.  The  MIdianites  were  descendants  of  Ismael,  whose  name  was  giyen  to  several 
nations.  They  are  called  alUmately  in  the  text  by  both  names.  It  Is  known  that  merchant-caravans 
travelled  to  Kgypt  fh>m  the  earliest  times. 

•  Ruben  probably  withdrew  fh)m  the  place  in  the  hope  of  leading  his  brothers  away  from  it,  and 
affording  tome  chanee  for  escape,  or  rescue.  On  his  return  be  feared  he  had  been  made  away  with,  and 
felt  that  on  himself  •specially,  as  the  eldest  son.  the  responsibility  devolved  of  accounting  to  bis  father. 

*'  A*  a  slave  he  went  away  without  a  coat. 


GENESIS    XXXVIII.  133 

32.  Sending  some  to  carry  it  to  their  father,  and  to  say :  This 
have  we  found ;  see  whether  it  be  thy  son's  coat,  or  not.^^ 

38.  And  the  father  knowing  it,  said:  It  is  my  son's  coat,  a  wild 
beast  hath  eaten  him,  a  beast  hath  devoured  Joseph. 

34.  And  tearing  his  garments,  he  put  on  sackcloth,  mourning  for 
his  son  a  long  time. 

35.  And  all  his  children  being  gathered  together  to  comfort  their 
father  in  his  sorrow,  he  would  not  receive  comfort,  but  said :  I  will 
go  down  -to  my  son  to  the  grave,^^  mourning.  And  whilst  he  con- 
tinued weeping, 

36.  The  Midianites  sold  Joseph  in  Egypt  to  Putiphar,  an  officer^ 
of  Pharao,  captain  of  the  soldiers. 


CHAPTER   XXXVIII. 

THE  SONS  OF  JUDA  :  THE  DEATH  OF  HER  AND  ONAN '.  THE  BIRTH  OF  PHARES 

AND  ZARA. 

1.  At  that  time^  Juda  went  down  from  his  brothers,  and  turned  in 
to  a  certain  Odollamite,^  named  Hiras. 

2.  And  he  saw  there  the  daughter  of  a  man  of  Canaan,  called 
Sue,^  and  taking  her  to  wife,  he  went  in  unto  her. 

3.  And  she  conceived,  and  bare  a  son,  and  called  his  name  Her. 

4.  And  conceiving  again,^  she  bare  a  son,  and  called  him  Onan. 

5.  She  bare  also  a  third,  whom  she  called  Sela :  after  whose  birth, 
she  ceased  to  bear  any  more.^ 

6.  And  Juda  took  for  Her,  his  firstborn,  a  wife,  whose  name  was 
Thamar. 


"'  They  were  cruel  even  towards  their  father,  whom  they  tortured  by  the  idea  of  the  violent  death  of 
his  favorite  Kon. 

^  /IXk^-  The  region  of  the  departed  is  properly  understood  by  this  term  ;  but  as  hell  now  presents 
a  different  idea,  I  have  adopted  P.,  although  not  fully  expressing  its  force.  Jacob  is  inconsolable :  he  is 
resolved  to  mourn  over  his  loved  son  to  the  last. 

-'  Lit.  "An  eunuch."  The  term,  however,  was  applied  to  other  persons  holding  offices  usually  com- 
mitted to  such. 

^  This  phrase  does  not  mark  the  precise  time.    It  means  at  the  time  of  the  event  about  to  be  related. 
"  Odollam  was  a  city  of  Canaan.   Josue  12  :  15. 

"  Sue  was  the  name  of  the  father  of  the  girl,  as  appears  from  H.   1  Par.  2  :  3. 
^  Numb.  26  :  19. 

*  H.,  Sept.,  P.  '•  He  was  at  Chezib,  when  she  bare  him."  Vide  Jos.  15  :  44 ;  Mich.  1  :  14.  Aquila,  as 
well  as  V.  understands  the  text  of  her  failure  to  bear  any  other  child.  The  place  is  thought  to  have  got 
its  name  from  this  circumstance,  and  to  be  styled  so  by  anticipation. 


134  THE    BOOK    OF    GENESIS. 

7.  And  Her,  the  firstborn  of  Juda,  was  wicked^  in  the  sight  of  the 
Lord ;  and  was  slain  by  him. 

8.  Juda  therefore  said  to  Onan  :^  Go  in  to  thy  brother's  wife,  and 
marry  her,  that  thou  mayest  raise  seed  to  thy  brother.^ 

9.  He  knowing  that  the  children  should  not  be  his,  when  he  went 
in  to  his  brother's  wife,  spilled  his  seed  upon  the  ground,^  lest  chil- 
dren should  be  born  in  his  brother's  name. 

10.  And  therefore  the  Lord  slew  him,  because  he  did  a  detestable 
thing.'" 

11.  Wherefore  Juda  said  to  Thamar,  his  daughter-in-law  :  Remain 
a  widow  in  thy  father's  house,  till  Sola,  my  son,  grow  up :  for  he  was 
afraid  lest  he  also  might  die,  as  his  brethren  did.  She  went  her  way 
and  dwelt  in  her  father's  house. 

12.  And  after  many  days  were  past,  the  daughter  of  Sue,  the  wife 
of  Juda,  died :  and  when  he  had  taken  comfort^^  after  his  mourning, 
he  went  up  to  Thamnas,  to  the  shearers  of  his  sheep,  he  and  Hiras 
the  Odollamite,  the  shepherd  of  his  flock.^^ 

13.  And  it  was  told  Thamar  that  her  father-in-law  was  come  up  to 
Thamnas  to  shear  his  sheep. 

14.  And  she  put  oif  the  garments  of  her  widowhood,  and  took  a 
veil :  and  changing  her  dress,  sat  in  the  cross-way,  that  leadeth  to 
Thamnas :  because  Sela  was  grown  up,  and  she  had  not  been  married 
to  him. 

15.  When  Juda  saw  her,  he  thought  she  was  a  harlot  '}^  for  she 
had  covered  her  face,"  lest  she  should  be  known. 

16.  And  going  to  her,  he  said :  Suffer  me  to  lie  with  thee  :  for  he 
knew  not  that  she  was  his  daughter-in-law.^*  And  she  answered: 
What  wilt  thou  give  me  to  enjoy  my  company  ? 

17.  He  said :  I  will  send  thee  a  kid  out  of  the  flock.  And  when 
she  said  again  :  I  will  suffer  what  thou  wilt,  if  thou  give  me  a  pledge, 
till  thou  send  what  thou  promisest. 

18.  Juda  said :  What  wilt  thou  have  for  a  pledge  ?    She  answered : 

"  nifl  wiekedBMS  Is  not  fp«cifl«d;  bat  from  the  oarntive  it  may  be  inferred  that  it  was  opposed  to 
the  endii  of  marriage. 

^  v.  ••  Fllluui  aaum."    TbU  U  an  addition. 

*  Ctiatom  already  aanetloned  what  the  MonaSc  law  aOiTwards  prescribed. 

•  The  details  are  jciren  In  ordtfr  to  puara  men  nKainiit  a  crime,  which,  from  its  secrecy,  escapes  censure, 
and  the  mallev  of  which  ia  covertnl  by  the  uiarriagu  ymII,  although  it  is  very  heinous  before  God. 

'«  U.  I*.  "  And  th«<  thing  which  he  did  displeased  the  Lord  :  wherefore  He  slew  him  also." 
"  •*  l>oiit  luctum  ronaolatione  auscrpU."    This  is  used  for  a  single  verb. 
"  P.  "  His  (Hend." 

"  From  her  appearanoa  In  a  lonely  place  he  suspected  her. 

**  The  Toil  was  no  indleatlon  of  a  sinful  purpose,  but  was  used  to  prevent  recoguition.     V.   "Ne 
agnosceretur.'* 
"  Ut  would  have  shrunk  tnm  Incestuous  Intercourse,  although  he  made  light  of  fornication. 


GENESIS    XXXVIII.  135 

Thj  ring  and  bracelet,  and  the  staiF  which  thou  holdest  in  thy  hand. 
The  woman  therefore  conceived  by  him.^^ 

19.  And  she  arose  and  went  her  way :  and  putting  off  the  apparel 
which  she  had  taken,  put  on  the  garments  of  her  widowhood. 

20.  And  Juda  sent  a  kid  by  his  shepherd,^*^  the  Odollamite,  that  he 
might  receive  the  pledge  again  which  he  had  given  to  the  woman  :  but 
he,  not  finding  her, 

21.  Asked  the  men  of  that  place :  Where  is  the  woman  who  sat  in 
the  cross-way  ?  And  when  they  all  made  answer  :  No  harlot  w^as  in 
this  place, 

22.  He  returned  to  Juda,  and  said  to  him  :  I  have  not  found  her ; 
moreover  the  men  of  that  place  said  to  me,  that  a  harlot  never  sat 
there. 

23.  Juda  said  :  Let  her  take  it  to  herself, ^^  surely  she  cannot  charge 
us  with  a  lie ;  I  sent  the  kid  which  I  promised,  and  thou  didst  not 
find  her. 

24.  And  behold,  after  three  months  they  told  Juda,  saying  : 
Thamar,  thy  daughter-in-law^,  hath  played  the  harlot,^^  and  she  is  wdth 
child.     And  Juda  said  :  Bring  her  out,  that  she  may  be  burnt.^^ 

25.  But  when  she  was  led  to  execution,  she  sent  to  her  father-in- 
law,  saying :  By  the  man,  to  w^hom  these  things  belong,  I  am  Nvith 
child.     See  whose  ring,  and  bracelet,  and  staff"  these  are. 

26.  But  acknowdedging  them,  he  said :  She  is  juster  than  I  :^^ 
because  I  did  not  give  her  to  Sela  my  son.  However  he  knew  her 
no  more. 

27.  And  when  she  was  ready  to  be  brought  to  bed,  there  appeared 
twins  in  her  womb ;  and  in  the  very  delivery,  one  put  forth  his  hand, 
on  which  the  midwife  tied  a  scarlet  thread,  saying : 

28.  This  came  forth  first. 

29.  But  he  drawing  back  his  hand,  the  other  came  forth :  and  the 
woman  said :  Why  is  the  partition  divided  for  thee  ?^^  and  therefore 
she  called  his  name  Phares.^ 


^  H.  P.  "  And  he  gave  it  her,  and  came  in  unto  her,  and  she  conceived  by  him."  V.  "  Ad  unum  coitum." 

"  Dependents  often  become  acquainted  with  the  disorders  of  their  superiors.  Friends  are  made  confi- 
dants of  moral  weakness. 

'*  n.  P.  "  Lest  we  be  shamed."  V.  translates  freely  :  '-She  cannot  charge  us  with  a  lie."  The  shame 
which  he  apprehended  was  his  exposure  as  failing  to  redeem  his  pledgns  by  sending  the  promised  gifts, 
or  the  public  knowledge  of  his  adventure,  by  looking  further  after  the  pledges. 

">  H.  V.  "By  whoredom." 

^  In  that  state  of  society  Juda  as  head  of  the  family  exercised  the  power  of  life  and  death. 

2*  He  becomes  sensible  of  his  guilt  in  provoking  her  by  unjust  treatment. 

^^  H.  P.  "  How  hast  thou  broken  forth:  this  breach  be  upon  thee." 

^  Matt.  1  :  3. 


136  THE    BOOK     OF    GENESIS. 

30.  Afterwards  his  brother  came  out,  on  whose  hand  was  the  scar- 
let thread  :^  and  she  called  him  Zara. 


CHAPTER    XXXIX. 

JOSEPH  HATH  CHARGE  OF  HIS  MASTER's  HOUSE  :  REJECTETH  HIS  MISTRESS's  SOLICI- 
TATIONS :  IS  FALSELY  ACCUSED  BY  HER,  AND  CAST  INTO  PRISON,  WHERE  HE  HATH 
THB   CHARGE    OF   ALL   THE    PRISONERS. 

1.  And  Joseph  was  brought  into  Egypt,  and  Putiphar,  an  officer 
of  Pharao,  chief  captain  of  the  army,^  an  Egyptian,  bought  him  of 
the  Ishmaelites,  by  whom  he  was  brought  thither. 

2.  And  the  Lord  was  with  him,  and  he  was  prosperous :  and  he 
dwelt  in  his  master's  house  :^ 

3.  Who  knew  very  well  that  the  Lord  was  with  him,  and  made  all 
that  he  did  prosper  in  his  hand. 

4.  And  Joseph  found  favor  in  the  sight  of  his  master,  and  served 
him :  and  being  set  over  all  by  him,  he  governed  the  house  committed 
to  him,  and  all  things  which  were  delivered  to  him  :^ 

5.  And  the  Lord  blessed  the  house  of  the  Egyptian  for  Joseph's 
sake,  and  multiplied  all  his  substance,*  both  at  home  and  in  the  fields. 

6.  And  he  knew  not  anything  but  the  bread  which  he  did 
eat.*  And  Joseph  was  of  a  beautiful  countenance,  and  comely  to 
behold. 

7.  And  after  some  time  his  mistress  cast  her  eyes  on  Joseph,  and 
said :  Lie  with  me. 

8.  But  he  refusing,*  said  to  her :  Behold,  my  master  knoweth  not 
what  he  hath  in  his  own  house ;  having  delivered  all  things  to  me : 

9.  There  is  nothing  which  is  not  in  my  power,  or  which  he  hath 


"  1  P»r.  2 1  4.  Pbaret  tlfiilllM  divition :  Zar«  he  arote.   The  poBsiblllty  of  such  an  event  is  admitted  by 
pbysicUnt. 

»  P.  "CapUIn  of  the  gu»rd."    L.  "Guards."    H.  implies  executioners.    They  were  in  charge  of  the 
prisoners,  on  whom  tbey  executed  the  sentence  of  the  king. 

*  V.  Is  fuller,  but  omits  a  prefatory  sentence  in  the  next  Terse. 

*  V.  abridges.     11.  I*.  «•  He  left  all  Ibat  ho  had  in  Joseph's  hand ;  and  he  knew  not  aught  ho  had." 

*  II.  P.  "The  blessing  of  the  Lord  was  upon  all  that  he  had." 

*  Tbe  mast«r  gave  himself  no  care  about  anything,  having  unbounded  confidence  in  Joi^eph.    IIo  took 
his  meals  without  solicitude. 

"  Her  control  over  him  as  a  servant  emboldened  her  to  present  the  temptation  in  the  rncst  undisguised 
form.    His  refufal  is  expressed  by  V.  in  cfTeral  words  :  '•  Xcciuainmm  ac<iulc8cons  operi  ncfario.'' 


GENESIS    XXXIX.  137 

not  delivered  to  me,  except  thee,  who  art  his  wife :  how  then  can  I 
do  this  great  wickedness,  and  sin  against  my  God  V 

10.  With  such  words  as  these  day  by  day,  both  the  woman  was 
importunate  with  the  young  man,  and  he  refused  the  adultery.^ 

11.  Now  it  happened  on  a  certain  day,  that  Joseph  went  into  the 
house,  and  w^as  doing  some  business  without  any  man  with  him : 

12.  And  she  catching  the  skirt  of  his  garment,  said :  Lie  with 
me.     But  he  leaving  the  garment  in  her  hand,  fled,  and  went  out. 

13.  And  when  the  woman  saw  the  garment  in  her  hands,  and  her- 
self disregarded, 

14.  She  called  to  her  the  men  of  her  house,  and  said  to  them : 
See,  he  hath  brought  in  a  Hebrew  to  insult  us  :^  he  came  in  to  me  to 
lie  with  me :  and  when  I  cried  out, 

15.  And  he  heard  my  voice,  he  left  the  garment  which  I  held,  and 
he  got  him  out. 

16.  [For  a  proof  therefore  of  her  fidelity], ^^  she  kept  the  garment, 
and  showed  it  to  her  husband  when  he  returned  home : 

17.  And  said :  The  Hebrew  servant,  whom  thou  hast  brought  to 
us,  came  to  me  to  insult  me : 

18.  And  when  he  heard  me  cry,  he  left  the  garment  Avhich  I  held, 
and  fled  out. 

19.  His  master  hearing  these  things  [and  giving  too  much  credit 
to  his  wife's  w^ords],^^  was  very  angry, 

20.  And  cast  Joseph  into  the  prison  where  the  king's  prisoners 
were  kept,  and  he  was  there  shut  up. 

21.  But  the  Lord  was  with  Joseph,  and  having  mercy  upon  him, 
gave  him  favor  in  the  sight  of  the  chief  keeper  of  the  prison  :^^ 

22.  Who  delivered  into  his  hand  all  the  prisoners  who  were  in 
custody :  and  whatever  was  done  was  under  him. 

23.  And  he^^  did  not  know  anything,  having  committed  all  things 
to  him :  for  the  Lord  was  with  him,  and  made  all  that  he  did  prosper. 


^  The  baseness  of  betraying  the  confidence  reposed  in  him,  as  well  as  the  offence  of  God,  determines 
h'm  to  repel  the  temptation.  Human  motives,  as  well  as  religious,  may  influence  our  attachment  to  duty: 
but  it  is  only  Divine  grace  which  can  make  us  victorious  over  violent  temptations.  " 

*  The  translation  is  free.  "  P.  '•  Mock."    To  offer  insult. 

*^  V.  inserts:  "In  argumentum  ergo  fidei." 

"  V.  adds  :  -'Nimium  credulus  verbis  conjugis."  If  he  had  been  fully  persuaded  of  the  fact,  he  would 
scarcely  have  spared  his  life    A  single  witness  is  not  generally  reliable  in  matters  of  great  moment. 

'"  The  prison  was  in  charge  of  a  special  jailer,  who  was  probably  subordinate  to  Putiphar,  the  captain 
of  the  executioners. 

1'  II.  P.  "  The  keeper  of  the  prison." 


138  THE    BOOK    OF    GENESIS. 


CHAPTER    XL. 

JOSEPH  IXTERPIIETETH  THE  DREAMS  OF  TWO  OF  PHARAO's  SERVANTS  IX  PRISON  : 
THE  EVENT  DECLARETH  THE  INTERPRETATIONS  TO  BE  TRUE,  BUT  JOSEPH  IS  FOR- 
GOTTEN. 

1.  After  this,  it  came  to  pass,  that  two  officers,  the  butler  and 
the  baker  of  the  king  of  Egypt,  offended  their  lord.^ 

2.  And  Pharao  being  angry  with  them  (now  the  one  was  chief 
butler,  the  other  chief  baker), 

3.  He  sent  them  to  the  prison  of  the  commander  of  the  soldiers, 
in  which  Joseph  also  was  prisoner. 

4.  But  the  keeper  of  the  prison  delivered  them  to  Joseph,  and  he 
served  them.    Some  little  time  passed,^  and  they  were  kept  in  custody. 

5.  And  they  both  dreamed  a  dream  the  same  night,  according  to 
the  interpretation  agreeing  to  themselves  :^ 

6.  And  when  Joseph  was  come  into  them  in  the  morning,  and  saw 
them  sad, 

7.  He  asked  them,*  saying :  Why  is  your  countenance  sadder  to- 
day than  usual  ? 

8.  They  answered :  We  have  dreamed  a  dream,  and  there  is  nobody 
to  interpret  it  for  us.  And  Joseph  said  to  them  :  Doth  not  interpre- 
tation belong  to  God  ?*     Tell  me  what  ye  have  dreamed  : 

9.  The  chief  butler  first  told  his  dream :  I  saw  before  me  a  vine, 

10.  On  which  were  three  branches,  which  by  little  and  little  sent 
out  buds,  and  after  the  blossoms  brought  forth  ripe  grapes : 

11.  And  the  cup  of  Pharao  was  in  my  hand  :  and  I  took  the 
grapes,  and  pressed  them  into  the  cup  which  I  held,  and  I  gave  the 
cup  to  Pharao.* 


*  y.  **Dao  90006111.**  H.  P.  hare  this  in  the  next  rerse,  which  repeats  they  were  probably  charged 
with  treason. 

*  Lit.  "Days,"    P.  "A  season."  •  V.  omit«  the  rep«>tltion  of  their  offices. 

*  V.  abridges  in  iike  manner.  Joseph  Judged,  fW)m  their  serious  and  sad  couDtenancep,  that  they  had 
received  some  supernatural  intimation  of  approaching  events. 

*  His  religious  spirit  prompted  him  to  look  to  Ood  for  the  unraTelHu(;  of  supernatural  communica- 
Uons.    As  he  had  received  such  fh>m  his  youth,  he  was  wont  to  view  them  as  Divine  measages. 

*  The  kings  of  Egypt,  before  the  time  of  Psammetious,  drank  wine,  as  Plutarch  and  Diodore  of  Sicily 
testify,  although  In  later  times  they  abhorred  it,  and  prevented  the  cultivation  of  the  vine.  The  cup- 
bearer imagined  that  he  was  rMtored  to  his  office.    The  grapes  were  pressed  into  the  cup  without  the 

I  of  fermeotatloii. 


GENESIS    XL.  139 

12.  Joseph  answered  :  This  is  the  interpretation  of  the  dream  : 
The  three  branches  are  jet  three  days : 

13.  After  which  Pharao  will  remember  thy  service/  and  will  restore 
thee  to  thy  former  place :  and  thou  shalt  present  him  the  cup  accord- 
ing to  thy  office,  as  before  thou  wast  wont  to  do. 

14.  Only  remember  me,  w^hen  it  shall  be  well  with  thee,  and  do  me 
this  kindness,^  to  put  Pharao  in  mind  to  take  me  out  of  this  prison : 

15.  For  I  was  stolen  away  out  of  the  land  of  the  Hebrews,  and 
here  without  any  fault  I  was  cast  into  the  dungeon. 

16.  The  chief  baker  seeing  that  he  had  wisely  interpreted  the 
dream,  said  :  I  also  dreamed  a  dream,  that  I  had  three  baskets^  of 
meal  upon  my  head: 

17.  And  that  in  one  basket  which  was  uppermost,  I  carried  all 
meats  which  are  made  by  the  art  of  baking,  and  that  the  birds  eat 
out  of  it. 

18.  Joseph  answered :  This  is  the  interpretation  of  the  dream : 
The  three  baskets  are  yet  three  days : 

19.  After  which  Pharao  will  take  thy  head  from  off  thee,  and  hang 
thee  on  a  cross,  and  the  birds  shall  tear  thy  flesh. ^"^ 

20.  The  third  day  after  this  was  the  birthday  of  Pharao  :  and  he 
made  a  great  feast  for^^  his  servants,  and  at  the  banquet  he  remem- 
bered the  chief  butler,  and  the  chief  baker. 

21.  And  he  restored  the  one  to  his  place,  to  present  him  the  cup : 

22.  The  other  he  hanged  on  a  gibbet,  so  that  the  truth  of  the  in- 
terpreter was  shown. ^^ 

23.  But  the  chief  butler  [when  things  prospered  with  him^^]  forgot 
his  interpreter. 


''  H.  P.  "Lift  up  thine  head."  It  here  means  to  raise  him  from  his  fallen  condition  to  his  former 
charge.    In  v.  19  the  same  phrase  bears  an  unfavorable  meanin<]j. 

*  Joseph  justly  asks  his  interest  in  his  own  behalf,  being  confident  that  the  fulfilment  of  his  prediction 
would  confirm  his  innocence. 

*  "  Wicker-baskets."  Geddes.  In  Egypt  men  carried  burdens  on  their  head ;  women  on  their  shoulders. 
^^  The  interpretation  was  contrary  to  the  hopes  just  excited  by  the  favorable  announcement  to  the 

cup-bearer. 

"  II.  P.  "AH." 

'^  H.  P.  "As  Joseph  had  interprete i  to  them."'  V.  is  free.  Pharao  knew  nothing  of  the  dreams,  or 
their  interpretation. 

"  II.  P.  "Yet  did  not  the  chief  butler  remember  Joseph,  but  forgat  him."  V.  '-Succedentibus  pros- 
peris."  This  clause  is  not  in  the  text.  The  ingratitude  of  the  chief  butler,  though  strange,  is  not  without 
imitators. 


140  THE    BOOK    OF    GENESIS. 


CHAPTER   XLL 

JOSEPH   IXTERPRETETH    THE   TWO    DREAMS    OF    PHARAO  :    HE    IS    MADE    RULER    OVER 

ALL    EGYPT. 

1.  After  two  years  Pharao  had  a  dream.  He  thought  he  stood 
by  the  river, 

2.  Out  of  which  came  seven  kine,^  very  beautiful  and  fat :  and 
they  fed  in  marshy  places. 

3.  Other  seven  also  came  up  out  of  the  river,  ill-favored  and  lean 
in  flesh :  and  they  fed  on  the  very  bank  of  the  river  :^ 

4.  And  they  devoured  those  whose  bodies  were  very  beautiful  and 
well  conditioned.     So  Pharao  awoke. 

5.  He  slept  again,  and  dreamed  another  dream  :  Seven  ears  of 
corn  came  up  upon  one  stalk,  full  and  fair  : 

6.  Then  seven  other  ears  sprang  up  thin  and  blasted,^ 

7.  And  devoured  all  the  beauty  of  the  former.''  Pharao  awoke 
after  his  rest : 

8.  And  when  morning  was  come,  being  struck  with  fear,  he  sent 
to  all  the  interpreters^  of  Egypt,  and  to  all  the  wise  men :  and  they 
being  called  for,  he  told  them  his  dream,®  and  there  was  not  any  one 
who  could  interpret  it. 

9.  Then  at  length  the  chief  butler  remembering,  said :  I  confess 
my  sin  -J 

10.  The  king  being  angry  with  his  servants,  commanded  me  and 
the  chief  baker  *to  be  cast  into  the  prison  of  the  captain  of  the  sol- 
diers : 

11.  Where  in  one  night  both  of  us  dreamed  a  dream  foreboding 
things  to  come.* 

12.  A  young  man,  a  Hebrew,  servant  to  the  same  captain  of  the 
soldiers,  was  there :  to  whom  we  told  our  dreams. 


•  Thi»  hlppopoUmu*  comoii  up  by  nlRht  from  tho  Nile  to  feed  In  the  flolda,  or  in  the  rSver  sedge.    It 
may  haro  appoartHl  to  I'hanio.    Raahi  tranalatea  It:  "Swarnpn."     P.  'In  a  mvadow."    Also  iy\fra.  v.  18. 

•  V.  ••  In  locU  Ylruntlbua."    ThU  ii«  not  la  H.,  Sept. 

•  U.  P.  "  With  tho  cant  wind."  *  The  text  is  fuller. 

»  ThOM  who  dflcipherrd  hierogljpbio«.  •  U.  L.    "Dreams."  P.,  Sam. 

■•  tl.  P.  "  FttuUa"— that  by  which  ha  orlKlnally  proTOked  Pharao,  and  his  ingratitude  to  .Joseph. 

•  V.  is  fre«.    II.  P.  •'  Each  man  according  to  tho  interprvtatlon  of  his  dream."    Supra  40  :  5. 


GENESIS    XLI.  141 

13.  And  we  heard  from  him  what  afterwards  the  event  proved  :^  for 
I  was  restored  to  my  office :  and  he^^  was  hanged  upon  a  gibbet. 

14.  Forthwith  at  the  king's  command,  Joseph  was  brought  out  of 
the  prison, ^^  and  they  shaved  him;  and  changing  his  apparel/^  brought 
him  in  to  him. 

15.  And  he  said  to  him :  I  have  dreamed  dreams,  and  no  one  can 
expound  them.  Now  I  have  heard  that  thou  art  very  wise  at  inter- 
preting them. 

16.  Joseph  answered  :  Without  me,^^  God  will  give  Pharao  a  favor- 
able answer. 

17.  So  Pharao  told  what  he  had  dreamed:  Methought  I  stood 
upon  the  bank  of  the  river, 

18.  And  seven  kine  came  up  out  of  the  river,  exceedingly  beautiful 
and  full  of  flesh :  and  they  grazed  on  green  places  in  a  marshy  pas- 
ture.^-* 

19.  And  behold,  other  seven  kine,  so  very  ill-favored  and  lean, 
that  I  never  saw  the  like  in  the  land  of  Egypt,  followed  these. 

20.  And  they  devoured  and  consumed  the  former,'^ 

21.  And  yet  gave  no  mark  of  their  being  full :  but  were  as  lean 
and  ill-favored  as  before.     I  awoke,  and  fell  asleep  again, ^^ 

22.  And  saw  in  a  dream :  Seven  ears  of  corn  grew  up  upon  one 
stalk,  full  and  fair. 

23.  Other  seven  also,  thin  and  blasted,  sprung  of  the  stalk : 

24.  And  they  devoured  the  beauty  of  the  former :  I  told  this  dream 
to  the  magicians,^^  and  no  man  can  expound  it. 

25.  Joseph  answered :  The  king's  dream  is  one :  God  hath  shown 
Pharao  what  He  is  about  to  do. 

26.  The  seven  beautiful  kine,  and  the  seven  full  ears,  are^^  seven 
years  of  plenty :  and  have  the  same  meaning.^^ 

27.  And  the  seven  lean  and  thin  kine  which  came  up  after  them, 


'  V.  is  free.  H.  P.  "He  interpreted  to  us  our  dreams:  to  each  man  according  to  his  dream  did  he 
interpret." 

1°  The  baker.  "  The  dungeon,  or  pit  "T13,  apparently  subterranean. 

'^  His  imprisonment  had  rendered  him  squalid. 

"  P.  "It  is  not  in  me."  He  claims  no  merit  for  himself,  but  refers  all  to  God,  and  intimates  his  confi- 
dence that  God  will  manifest  a  happy  course  of  events  for  Pharao.  Lit.  "God  will  answer  the  peace  of 
Pharao." 

"  Supra,  V.  2.  "  This  is  an  abridgment  of  the  text. 

*^  This  clause  is  not  in  the  text. 

"  V.  Conjectores  means  interpreters  of  dreams,  soothsayers,  or  divines.  The  original  term  bears  the 
same  meaning. 

"  There  is  no  verb  in  H.  To  mean,  or  signify,  is  understood,  since  Joseph  is  engaged  in  explaining 
the  meaning  of  the  dream. 

*'  H.  P.  "  The  dream  is  one." 


142  THE    BOOK    OF    GEXESIS. 

and  the  seven  thin  ears  which  were  blasted  with  the  burning  wind, 
are^  seven  years  of  famine  to  come : 

28.  Which  shall  be  fulfilled  in  this  order  :^' 

29.  Behold,  there  come  seven  years  of  great  plenty  in  the  whole 
land  of  Egypt : 

30.  After  which  shall  follow  other  seven  years  of  so  great  scarcity, 
that  all  the  abundance  before  shall  be  forgotten  :  for  the  famine  shall 
consume  all  the  land, 

31.  And  the  greatness  of  the  scarcity  shall  destroy  the  greatness 
of  the  plenty. 

32.  And  for  that  thou  didst  see  the  second  time  a  dream  pertain- 
ing to  the  same  thing :  it  is  a  token  of  certainty,  and  that  the  word 
of  God  shall  come  to  pass,  and  be  fulfilled  speedily. 

33.  Now  therefore  let  the  king  provide  a  wise  and  industrious  man, 
and  make  him  ruler  over  the  land  of  Egypt ; 

34.  That  he  may  appoint  overseers  over  all  the  countries :  and 
gather  into  barns  the  fifth  part  of  the  fruits,  during  the  seven  fruitful 
years, 

35.  That  shall  presently  ensue :  and  let  all  the  corn  be  laid  up, 
under  Pharao's  hands,  and  be  reserved  in  the  cities. 

36.  And  let  it  be  in  readiness,  against  the  famine  of  seven  years  to 
come,  which  shall  oppress  Egypt,  and  the  land  shall  not  be  consumed 
with  scarcity. 

37.  The  counsel  pleased  Pharao,  and  all  his  servants. 

38.  And  he  said  to  them ;  Can  we  find  such  another  man,  that  is 
full  of  the  Spirit  of  God  ? 

39.  He  said  therefore  to  Joseph :  Seeing  God  hath  shown  thee  all 
that  thou  hast  said,  can  I  find  one  wiser,  or  one  like  to  thee  ? 

40.  Thou  shalt  be  over  my  house,  and  the  commandment  of  thy 
mouth  all  the  people  shall  obey  :^  only  in  the  kingly  throne  will  I 
be  above  thee. 

41.  And  again  Pharao  said  to  Joseph :  Behold,  I  have  appointed 
thee  over  the  whole  land  of  Egypt. 

42.  And  he  took  his  ring  from  his  own  hand,  and  gave  it  into  his 


•  U.  p.  »«8h»IIb»." 

•»  n.  p.  ••Thii  la  tbo  thing  which  I  have  vpoken  unto  Pharao :  what  God  ia  about  to  do  He  showeth 
VBto  Pharao."    .Vnpni.  t.  25.    Y.  aTokU  th«  repeUtion. 

"  Tha  tannt  Imply  that  the  Egyptlani  ihall  honor  and  obey  Joseph.  Pa.  104 :  21 ;  1  Mac.  2  :  63 ;  Acts 
T :  10.    "  Aoeording  unto  Thy  word  shall  all  my  people  be  ruled."  P. 


GENESIS    XLI.  X48 

hand :  and  he  put  upon  him  a  robe  of  silk,^  and  put  a  chain  of  gold 
about  his  neck. 

43.  And  he  made  him  go  up  into  his  second  chariot,  the  crier  pro- 
claiming that  all  should  bow  their  knee"^  before  him,  and  that  they 
should  know  he  was  made  governor  over  the  whole  land  of  Egypt. 

44.  And  the  king  said  to  Joseph :  I  am  Pharao  ;  without  thy  com- 
mandment^^ no  man  shall  move  hand  or  foot  in  all  the  land  of  Egypt. 

45.  And  he  called  his  name  in  the  Egyptian  tongue,  the  Savior  of 
the  world.^^  And  he  gave  him  for  wife  Aseneth,  the  daughter  of 
Putiphar,  priest^  of  Heliopolis.  Then  Joseph  went  out  to  the  land 
of  Egypt : 

46.  (Now  he  was  thirty  years  old  when  he  stood  before  king 
Pharao)  and  he  went  round  all  the  countries  of  Egypt. 

47.  And  the  fruitfulness  of  the  seven  years  came  ;^^  and  the  corn 
being  bound  up  into  sheaves,  was  gathered  together  into  the  barns  of 

Egypt.  .  .         '. 

48.  And  all  the  abundance  of  grain  was  laid  up  in  every  city. 

49.  And  there  was  so  great  abundance  of  wheat,  that  it  was  equal 
to  the  sand  of  the  sea,  and  the  plenty  exceeded  measure.^^ 

50.  And  before  the  famine  came,  Joseph  had  two  sons  born  : 
whom  Aseneth  the  daughter  of  Putiphar,  priest  of  Heliopolis,  bare 
to  him. 

51.  And  he  called  the  name  of  the  first-born  Manasses,  saying : 
God  hath  made  me  forget  all  my  labors,  and  my  father's  house. 


'^  p.  "  Fine  linen."'  It  was  worn  by  persons  of  high  rank.  The  ring  and  chain  of  gold  were  likewise 
ornaments  of  high  dignitaries. 

-*  The  bending  of  the  knee  and  the  kissing  of  the  hand  were  usual  acts  of  respect  and  homage  to  per- 
sons in  authority.  Abrek,  which  is  so  translated,  is  thought  to  be  an  Egyptian  word.  Some  take  it  for 
H.,  '■  tender  father."'    Chald.,  Syr.,  "father  of  the  king."    Ar.,  " beautiful  one." 

2'  His  vast  authority  was  thus  expressed.  H.  P.  '•  Without  thee."  The  exaltation  of  a  foreigner  was 
contrary  to  the  general  usage  of  the  Egyptians;  but  Rossellini,  in  his  Chronology  of  the  Kings  of  Egypt, 
states,  that  the  race  of  the  Hyk  soes,  or  Shepherd  kings,  who  were  foreigners,  reigned  at  this  time, 
during  the  seventeenth  dynasty.    Their  policy  was  to  promote  foreigners. 

26  Y  a  Vertitque  nomen  ejus,  et  vocavit  eum."  U.  P.  "  And  Pharaoh  called  Joseph's  name  Zaphuath- 
paaneah."  Its  meaning  is  not  stated  in  II.  Several  ancient  versions  render  it  "interpreter  of  secrets." 
An  Oxford  MS.  understands  it  as  V.,  which  Jabloneki,  in  his  letter  to  Michaelis,  adopts.  The  exertions 
of  Joseph  to  preserve  Egypt  from  famine  deserved  in  some  degree  this  title;  which,  however,  strictly 
belongs  only  to  Him,  of  whom  Joseph  was  a  most  striking  figure,  in  his  innocence,  humiliations,  and 
glory. 

^  Putiphar  is  thought  to  be  the  same  as  Pontphouro,  or  priest  of  the  king.  St.  Jerome  takes  him  to  be 
the  former  master  of  Joseph. 

-^  V.  abridges  in  this  verse  and  those  which  follow. 

-''  These  expressions  are  somewhat  hyperbolical.  As  the  overflowing  of  the  Nile  is  the  great  source  of 
the  fertility  of  Egypt,  the  lands  being  improved  when  the  waters  rise  to  a  certain  height,  the  coming 
forth  of  the  fat  kine  from  the  river  was  an  apt  symbol  of  abundance. 


144  THE    BOOK    OF    GENESIS. 

52.  And  he  named  the  second  Ephraim,  saying :  God  hath  made 
me  grow  in  the  land  of  my  affliction.^ 

53.  Now  when  the  seven  years  of  the  plenty  which  had  been  in 
Egypt  were  past, 

54.  The  seven  years  of  scarcity,  which  Joseph  had  foretold,  began 
to  come  :  and  the  famine  prevailed  in  the  whole  world,^^  but  there  was 
bread  in  all  the  land  of  Egypt. 

55.  And  when  there  also  they  began  to  be  famished,  the  people 
cried  to  Pharao  for  food.  And  he  said  to  them  :  Go  to  Joseph  ;  and 
do  all  that  he  shall  say  to  you. 

56.  And  the  famine  increased  daily  in  all  the  land :  and  Joseph 
opened  all  the  barns,  and  sold  to  the  Egyptians  f^  for  the  famine  had 
oppressed  them  also.^ 

57.  And  all  provinces  came  into  Egypt,  to  buy  food,  and  to  seek 
some  relief  of  their  want. 


CHAPTER   XLII. 

JACOB  SEN'DETH  HIS  TEN  SONS  TO  BUY  CORN  IN  EGYPT.   THEIR  TREATMENT  BY 

JOSEPH. 

1.  And  Jacob  hearing  that  food  was  sold  in  Egypt,  said  to  his  sons : 
Why  are  ye  careless  ?^ 

2.  I  have  heard  that  wheat  is  sold  in  Egypt :  Go  ye  down,  and  buy 
us  necessaries,  that  we  may  live,  and  not  die  for  want. 

3.  So  the  ten  brothers  of  Joseph  went  down  to  buy  corn  in  Egypt : 

4.  Whilst  Benjamin^  was  kept  at  home  by  Jacob,  who  said  to  his 
brothers  :  Lest  he  suffer  harm  on  the  journey. 

5.  And  they  entered  into  the  land  of  Egypt  with  others  who  went 
to  buy.     For  the  famine  was  in  the  land  of  Canaan.^ 


"  T.  aiM  paupertat  in  this  mom. 

*■  This  Is  restricted  hvre  to  Egypt  and  the  surroanding  countries. 

"  Tho  wheat  treasured  up  in  the  public  granaries  was  the  property  of  the  government  by  ju^-t  pur- 
chase in  the  time  of  plenty :  and  was  Justly  M>ld  for  public  benefit,  at  an  increased  price,  in  times  of  scar- 
city. 

"  H.  P.  *«The  famine  waxed  sort*  in  all  the  land  of  Egypt."    V.  indicates  that  the  Egyptians,  as  well 
as  the  inhabitants  of  other  countries,  were  suffering  f^m  famine. 
'  II.  P.  "Why  do  ye  look  one  upon  another?" 

•  He  was  probably  twenty-two  or  twenty^hree  years  of  age;  but  he  was  specially  beloved,  being  the 
youngest  child.    II.  P.  "  Joseph's  brother.'*    This  is  particularly  emphatic. 

'  The  fkmlne  was  experienced  in  Canaan  as  wall  as  In  Egypt. 


GENESIS     XLII.  145 

6.  And  Joseph  was  governor  in  the  land  of  Egypt,  and  corn  was 
sold  by  him^  to  the  peoples.  And  when  his  brothers  had  bowed  down 
to  him, 

7.  And  he  knew  them,^  he  spake  as  to  strangers  somewhat  roughly, 
asking  them  :  Whence  come  ye  ?  They  answered :  From  the  land  of 
Canaan,  to  buy  necessaries  of  life.^ 

8.  And  though  he  knew  his  brothers,  he  was  not  known  by  them. 

9.  And  remembering  the  dreams,  which  formerly  he  had  had,  he 
said  to  them :  Ye  are  spies :  ye  are  come  to  view  the  weaker  parts 
of  the  land.^ 

10.  But  they  said :  It  is  not  so,  my  lord ;  but  thy  servants  are 
come  to  buy  food. 

11.  We  are  all  the  sons  of  one  man :  we  are  upright^  men,  neither 
do  thy  servants  design  any  evil. 

12.  And  he  answered  them :  It  is  otherwise :  ye  are  come  to  in- 
spect the  exposed  parts^  of  this  land. 

13.  But  they  said :  We  thy  servants  are  twelve  brothers,  the  sons 
of  one  man  in  the  land  of  Canaan :  the  youngest  is  with  our  father, 
the  other  is  not  living. 

14.  He  saith :  This  is  it  that  I  said :  ye  are  spies. 

15.  I  shall  now  presently  try  what  ye  are  :  by  the  life  of  Pharao,^^ 
ye  shall  not  depart  hence,  until  your  youngest  brother  come  hither.^^ 

16.  Send  one  of  you  to  fetch  him  :  and  ye  shall  be  in  prison,  till 
what  ye  have  said  be  proved,  whether  it  be  true  or  false :  or  else,  by 
the  life  of  Pharao,  ye  are  spies. 

17.  So  he  put  them  in  prison  three  days.^^ 

18.  And  the  third  day'^  he  said :  Do  as  I  have  said,  and  ye  shall 
live  :  for  I  fear  God. 

19.  If  ye  are  upright  men,  let  one  of  your  brethren  be  bound  in 


*  V.  "  Ad  ejus  nutum."    II.  says  simply  that  he  sold  the  corn.    V.  is  free. 

*  Their  appearance  had  not  much  changed,  as  they  were  already  men  of  mature  age  when  they  sold 
him,  twenty  years  before.  He  had  grown,  and  was  greatly  altered  in  his  features,  as  well  as  in  his  attire. 
They  could  have  no  idea  of  his  being  the  chief  man  in  Egypt. 

"  II.  P.  «  Food." 

■"  These  charges,  made  by  a  public  officer,  are  equivalent  to  interrogations.  They  do  not  imply  positive 
affirmation. 

»  V.  "  Pacifici :"  upright,  having  no  hostile  design.  "  11.  P.  "  Nakedness." 

••^  This  is  not  an  oath  as  by  a  divinity :  it  is  a  pledge  of  the  royal  authority  for  the  execution  of  a 
threat.    Those  who  answered  falsely  were  regarded  as  spurning  the  sovereign,  and  were  liable  to  death. 

"  Joseph  had  in  view  to  discover  what  had  become  of  his  uterine  brother  Benjamin,  whose  absence 
caused  him  alarm.    Infra  43  :  3. 

^"  This  imprisonment  was  justly  inflicted  by  way  of  punishment  for  their  previous  treatment  of  him, 
whilst  it  served  as  a  means  to  elicit  the  facts  concerning  Benjamin. 

"  V.  Eductis  de  carcere.  H.  P.  do  not  state  that  he  brought  them  out  of  prison,  which,  however,  is 
manifestly  implied. 

10 


146  THE    BOOK    OF    GENESIS. 

prison :"  and  go  ye  your  way,  and  carry  the  corn  which  ye  have 
bought,  unto^^  your  houses, 

20.  And  bring  your  youngest  brother  to  me,  that  I  may  find  your 
words  to  be  true,  and  ye  may  not  die.     They  did  as  he  had  said. 

21.  And  they  talked  one  to  another :  We  deserve  to  suifer  these 
things,  because  we  sinned  against  our  brother,  seeing  the  anguish  of 
his  soul,  when  he  besought  us,  and  we  w^ould  not  hear :  therefore  is 
this  affliction  come  upon  us.^^ 

22.  And  Ruben,  one  of  them,  said  :  Did  not  I  say  to  you :  Do  not 
sin  against  the  boy :  and  ye  would  not  hear  me  ?  Behold,  his  blood 
is  sought  after. ^^ 

23.  And  they  knew  not  that  Joseph  understood,  because  he  spake 
to  them  by  an  interpreter. 

24.  And  he  turned  himself  away  a  little  while,  and  wept  :^^  and 
returning  he  spake  to  them. 

25.  And  taking  Simeon,  and  binding  him  in  their  presence,^®  he 
commanded  his  servants  to  fill  their  sacks  with  wheat,  and  to  put 
every  man's  money  again  in  his  sack,  and  to  give  them  besides  pro- 
visions for  the  way:  and  they  did  so.  < 

26.  But  they  having  loaded  their  asses  with  the  corn,  went  their 
way. 

27.  And  one  of  them  opening  his  sack,  to  give  his  beast  provender 
in  the  inn,  saw  the  money  in  the  sack's  mouth, 

28.  And  said  to  his  brethren.  My  money  is  given  me  again,  behold, 
it  is  in  the  sack.  And  they  were  astonished  and  troubled,  and  said 
one  to  another :  What  is  this  which  God  hath  done  to  us  ?*^ 

29.  And  they  came  to  Jacob,  their  father,  in  the  land  of  Canaan, 
and  they  told  him  all  things  which  had  befallen  them,  saying : 

30.  The  lord  of  the  land  spake  roughly  to  us,  and  took  us  to  be 
spies  of  the  country. 


»*  H«  BlUgAtod  tlM  exMuUon  of  bis  threat,  by  con«enting  that  all  but  one  should  return  home. 

»  H.  P.  ^  ror  the  (kmine  of. ' 

"  Suyra  37  :  21.    AfRiction  makes  ua  srnsible  of  former  guilt. 

"  The  Tengeance  due  ia  demanded  of  its.  They  rcoogniaed  the  visitation  of  Divine  justice  In  the  action 
of  the  EgypUan  ruler.  We  nhould  feel  convinced  that  God  dispenses  punishments  in  a  variety  of  forms, 
and  on  different  oecaalont. 

»•  Joseph  was  touched  with  their  sense  of  the  wrong  which  they  had  done  him.  His  tenderness  was 
toon  awakened  In  their  behalf,  notwIthsUndiug  their  previous  cruelty  to  him. 

»  Probably  he  had  been  most  acUvo  in  the  measures  against  Joseph.  He  was  loaded  with  chains  in  the 
preMUM  of  his  brothers,  in  order  to  insure  their  return  with  a  view  to  his  liberation.  He  was  probably 
Nlievwl  fh>in  chains  after  their  departure :  but  he  was  brought  out  of  prison  only  after  the  return  of 
his  brothers  to  Egypt.    h\fra  43  :  23. 

•»  Th«y  fbwrad  Uut  a  snare  was  laid  for  them  by  the  ruler  or  his  officers ;  but  they  were  accustomed  to 
speak  of  all  thlnga  as  directed  and  done  by  God. 


GENESIS    XLIII.  147 

31.  And  we  answered  liim :  We  are  upright  men,  and  we  mean  no 
plot. 

32.  We  are  twelve  brothers,  born  of  one  father :  one  is  not  living, 
the  youngest  is  with  our  father  in  the  land  of  Canaan. 

33.  And  he  said  to  us  :  Hereby  shall  I  know  that  ye  are  upright 
men :  Leave  one  of  your  brothers  with  me,  and  take  ye  necessary 
provision  for  your  houses,  and  go  your  way, 

34.  And  bring  your  youngest  brother  to  me,  that  I  may  know  ye 
are  not  spies :  and  ye  may  receive  again  this  man,  who  is  kept  in 
prison :  and  afterwards  may  have  leave  to  buy  what  ye  will. 

35.  When  they  had  told  this,  they  poured  out  their  corn,  and  every 
man  found  his  money  tied  in  the  mouth  of  his  sack :  and  all  being 
astonished  together, 

36.  Their  father  Jacob  said :  Ye  have  made  me  childless :  Joseph 
is  not,  Simeon  is  kept  in  bonds,  and  Benjamin  ye  will  take  away : 
upon  me  are  all  these  evils  fallen.^^ 

37.  And  Ruben  answered  him  :  Kill  my  two  sons,^  if  I  bring  him 
not  again  to  thee :  deliver  him  into  my  hand,  and  I  will  restore  him 
to  thee. 

38.  But  he  said :  My  son  shall  not  go  down  with  you :  his  brother 
is  dead,  and  he  is  left  alone :  if  any  mischief  befall  him  in  the  land 
to  which  ye  go,  ye  will  bring  down  my  gray  hairs  with  sorrow  to  the 
grave.^ 


CHAPTER    XLIII. 

THE    SONS   OF   JACOB   GO   AGAIN   INTO    EGYPT    WITH   BENJAMIN.      THEY   ARE 
ENTERTAINED    BY    JOSEPH. 

1.  In  the  mean  time  the  famine  was  heavy  upon  all  the  land, 

2.  And  when  they  had  eaten  up  all  the  corn  which  they  had  brought 
out  of  Egypt,  Jacob  said  to  his  sons :  Go  again,  and  buy  us  a  little 
food. 


^'  "  Not  badly  translated  in  the  Vulgate  :  In  me  haec  omnia  mala  reciderunt."    Adam  Clarke. 

^^  Kuben,  using  his  authority  as  head  of  family,  places  the  life  of  his  two  sons  in  the  hands  of  his 
father,  offering  to  leave  them  as  hostages,  to  forfeit  their  lives  in  case  he  should  fail  to  restore  Benjamin 
to  his  father.    This  power,  and  its  exercise  in  such  a  case,  are  suited  only  to  an  imperfect  social  state. 

*^  Supra  37  :  35.    Martini :  al  sepolchro. 


148  THE    BOOK    OF    GENESIS. 

3.  Juda  answered :  The  man  did  solemnly  protest^  to  us  :  Ye  shall 
not  see  my  face,  unless  ye  bring  your  youngest  brother  with  you. 

4.  If  therefore  thou  wilt  send  him  with  us,  we  will  set  out  together, 
and  buy  thee  food : 

5.  But  if  thou  wilt  not,  we  will  not  go :  for  the  man^  declared  to 
us,  saying :  Ye  shall  not  see  my  face  without  your  youngest  brother. 

6.  Israel  said  to  them :  Ye  have  done  this  for  my  misery,  to  tell 
him  ye  had  another  brother. 

7.  But  they  answered :  The  man  asked  us  particularly  concerning 
our  kindred :  Is  your  father  alive  ?  have  ye  a  brother  ?  and  we  an- 
swered him  according  to  what  he  demanded :  could  we  know  that  he 
would  say :  Bring  hither  your  brother  with  you  ? 

8.  And  Juda  said  to  his  father :  Send  the  boy  with  me,  that  we 
may  set  forward,  and  live :  lest  both  we  and  our  children  perish. 

9.  I  take  the  boy  upon  me ;  at  my  hand  demand  him :  unless  I 
bring  him  back,  and  restore  him  to  thee,  I  will  be  guilty  of  sin 
against  thee^  forever. 

10.  If  delay  had  not  been  made,  we  had  been  here  again  the 
second  time. 

11.  Then  Israel  said  to  them.  If  it  must  needs  be  so,  do  what  ye 
will :  take  of  the  best  fruits  of  the  land  in  your  vessels,  and  carry 
down  presents  to  the  man,  a  little  balm,  and  honey,  and  storax,  myrrh, 
turpentine,  and  almonds. 

12.  And  take  with  you  double  money,  and  carry  back  what  ye 
found  in  your  sacks,  lest  perhaps  it  was  done  by  mistake : 

18.  And  take  also  your  brother,  and  go  to  the  man. 

14.  And  may*  Almighty  God  make  him  favorable  to  you :  and  send 
back  with  you  your  brother,  whom  he  keepeth,  and  Benjamin :  and 
as  for  me  I  shall  be  as  one  desolate  without  children.^ 

15.  So  the  men  took  the  presents  and  double  money,  and  Benja- 
min, and  went  down  into  Egypt,  and  stood  before  Joseph. 

16.  And  when  he  saw  them,  and  Benjamin  with  them,  he  com- 
manded the  steward  of  his  house,  saying :  Bring  in  the  men  into  the 


*  V.  "  Sub  •tU'iitaiu>n«  juriKJurnndi."    The  H.  verb  in  two  forms  siguifiea  to  adjure,  or  protest. 

*  V.  addii :  "  Ut  unpti  dixlinua."     Supra  42  :  20. 

'  Thii  iiupUoa  Btroug  affection;  »lnc«  he  dreaded  the  permanent  loss  of  his  father's  faror  above  every 
other  eTlI.    In/ra  44  :  32.    UIh  influenco  with  bis  father  proved  superior  to  that  of  llubon. 

*  V.  *'  Maus."    The  pronoun  is  not  in  II. 

*  He  flilt  wholly  bereaved  in  parting  with  this  loved  son.    Benjamin  was  about  thirty-two  years  of  age 
at  the  time,  bat  was  tenderly  loved  as  the  youngest  of  the  family. 


GENESIS    XLIII.  149 

house,  and  kill  meat,^  and  prepare  a  feast :  because  they  shall  eat 
with  me  at  noon. 

17.  He  did  as  he  was  commanded,  and  brought  the  men  into  the 
house. 

18.  And  they  being  much  afraid,  said  there  one  to  another :  Be- 
cause of  the  money  which  we  carried  back  in  our  sacks  the  first  time, 
are  we  brought  in  :  that  he  may  bring  against  us  a  false  accusation, 
and  by  violence  make  slaves  of  us  and  take  our  asses.^ 

19.  Wherefore  going  up  to  the  steward  of  the  house,  at  the  door, 

20.  They  said :  My  lord,^  we  desire  thee  to  hear  us.  We  came 
down  once  before  to  buy  food  :^ 

21.  And  when  we  had  bought  it,  and  were  come  to  the  inn,  we  opened 
our  sacks,  and  found  our  money  in  the  mouths  of  the  sacks :  which 
we  have  now  brought  again  in  the  same  weight. 

22.  And  we  have  brought  other  money  besides,  to  buy  what  we 
want :  we  cannot  tell  who  put  it  in  our  bags. 

23.  But  he  answered  :  Peace  be  with  you,  fear  not :  your  God,  and 
the  God  of  your  father,  hath  given  you  treasure  in  your  sacks:  for 
the  money  which  ye  gave  me  I  have.^''  And  he  brought  Simeon  out 
to  them. 

24.  And  having  brought  them  into  the  house,  he  fetched  water, 
and  they  washed  their  feet,  and  he  gave  provender  to  their  asses. 

25.  But  they  made  ready  the  presents,  against  Joseph  came  at 
noon :  for  they  had  heard  that  they  should  eat  bread  there. 

26.  Then  Joseph  came  into  his  house,  and  they  oiFered  him  the 
presents,  holding  them  in  their  hands,  and  they  bowed  down  with 
their  face  to  the  ground. 

27.  But  he  [courteously  saluting  them  again],  asked  them  of  their 
welfare,"  and  said :  Is  your  father  in  health,  the  old  man  of  whom 
ye  told  me  ?     Is  he  yet  living  ? 

28.  And  they  answered :  Thy  servant  our  father  is  in  health,  he 
is  yet  living.     And  bowing  themselves,  they  made  obeisance  to  him. 

29.  And  Joseph,  lifting  up  his  eyes,  saw  Benjamin  his  brother,  by 


"^  n^D  n3£3-    It  means  to  kill  the  animal  to  be  served  up  for  dinner.    It  was  usual  to  dress  the 
meat  forthwith. 

■  They  feared  that  pretexts  were  sought  to  make  them  slaves,  as  criminals,  and  to  confiscate  the  ani- 
mals which  they  had  brought  with  them. 

'  L.  V.  "  Domine."    The  steward  of  Joseph  was  addressed  with  profound  respect. 
»  Supra  42  :  3. 

"  He  gave  them  a  full  acquittance  for  it.    II.  L.  "  Ilath  come  to  me."    P.  *'  I  had  your  money." 
"  V.  expresses  it  elegantly,  but  not  closely :  "  Clementer  resalutatis." 


150  THE    BOOK    OF    GENESIS. 

the  same  mother,  and  said :  Is  this  your  young  brother  of  whom  ye 
told  me  ?     And  he  said :  God  be  gracious  to  thee,  my  son. 

30.  And  he  made  haste  because  his  heart  was  moved  upon  his 
brother,  and  tears  gushed  out :  and  going  into  his  chamber  he  wept.*^ 

31.  And  when  he  had  washed  his  face,  coming  out  again,  he  re- 
frained himself,  and  said :  Set  bread  on  the  table. 

32.  And  when  it  was  set  on,  for  Joseph  by  himself,  and  for  his 
brethren  by  themselves,  for  the  Egyptians  also  who  ate  with  him  by 
themselves  (for  it  is  unlawful  for  the  Egyptians  to  eat  with  the 
Hebrews,^^  and  they  think  such  a  feast  profane) : 

33.  They  sat  before  him,  the  firstborn  according  to  his  birthright, 
and  the  youngest  according  to  his  age.  And  they  wondered  very 
much  :^^ 

34.  Taking  the  messes  which  they  received  of  him  :  and  the  greater 
mess  came  to  Benjamin,  so  that  it  exceeded  by  five  parts.  And  they 
drank,  and  were  merry"  with  him. 


CHAPTER    XLIV. 

JOSEPH'S  CONTRIVANCE  TO  STOP  HIS  BRETHREN.     THE  HUMBLE  SUPPLICATION  OF  JUDA. 

1.  And  Joseph  commanded  the  steward  of  his  house,  saying :  Fill 
their  sacks  with  corn,  as  much  as  they  can  hold :  and  put  the  money 
of  every  one  in  the  top  of  his  sack. 

2.  And  put  my  silver  cup  in  the  mouth  of  the  younger's  sack,  and 
the  price  which  he  gave  for  the  wheat.     And  it  was  so  done.^ 

3.  And  as  soon  as  it  was  light,  they  were  sent  away  with  their 
asses. 

4.  And  when  they  were  now  departed  out  of  the  city,  and  had 
gone  forward  a  little  way,  Joseph  sending  for  the  steward  of  his 


"  The  t«D(toniMt  of  hii  »ff«eUon  in  partieulnrly  admirable. 

"  The  KgypUana  dreased  their  food  in  a  p«culiar  way,  and  probably  abstained  from  mutton.  For  these 
rMMiM  they  did  not  e^t  with  the  Uebrewa,  or  other  atrangers.    See  Herodotus  1.  2  :  41, 

'•  At  the  arrangement,  and  at  the  whole  mode  of  treatment. 

"  The  H.  term  l»  uaed  Ibr  drioking  frtely,  but  within  just  limits.  Strangers  were  not  likely  to  in- 
dulge In  excess  in  presence  of  so  high  a  potentate. 

»  II.  R.  "  lie  did  aeoording  to  the  word  that  Joseph  bad  spoken."  The  object  of  Joseph  was  to  discover 
their  feelings  towards  Beojamtn.  He  put  their  affection  to  the  test,  by  placing  his  lifts  in  apparent 
Jeopardy. 


GENESIS    XLIV.  1^ 

house,  said :  Arise,  and  pursue  after  the  men :  and  when  thou  hast 
overtaken  them,  say  to  them :  Why  have  ye  returned  evil  for  good  ?^ 

5.  [The  cup  which  ye  have  stolen]  is  that  in  which  my  lord  drinketh, 
and  in  which  he  is  wont  to  divine  :^  ye  have  done  a  very  evil  thing. 

6.  [He  did  as  he  had  commanded  him.]*  And  having  overtaken 
them,  he  spake  to  them  the  same  w^ords. 

7.  And  they  answered :  Why  doth  our  lord  speak  as  if  thy  servants 
had  committed  so  heinous  a  deed  ? 

8.  The  money  which  we  found  in  the  top  of  our  sacks  we  brought 
back  to  thee  from  the  land  of  Canaan :  how  then  should  it  be,  that 
we  should  steal,  out  of  thy  lord's  house,  gold  or  silver  ? 

9.  With  whomsoever  of  thy  servants  shall  be  found  what  thou 
seekest,  let  him  die,  and  we  will  be  the  bondmen  of  my  lord. 

10.  And  he  said  to  them  :  Let  it  be  according  to  your  words  :  with 
whomsoever  it  shall  be  found,  let  him  be  my  servant,  and  ye  shall  be 
blameless. 

11.  Then  they  speedily  took  down  their  sacks  to  the  ground,  and 
every  man  opened  his  sack. 

12.  And  when  he  had  searched,  beginning  at  the  eldest,  and  end- 
ing at  the  youngest,  he  found  the  cup  in  Benjamin's  sack. 

13.  Then  they  rent  their  garments,  and  loading  their  asses  again, 
they  returned  into  the  town. 

14.  And  Juda,  at  the  head  of  his  brothers,  went  in  to  Joseph  (for 
he  was  not  yet  gone  out  of  the  place), ^  and  they  all  together  fell  down 
before  him  on  the  ground. 

15.  And  he  said  to  them :  Why  would  ye  do  so  ?  know  ye  not 
that  there  is  no  one  like  me  in  the  science  of  divining  ?^ 

16.  And  Juda  said  to  him :  What  shall  we  answer  my  lord  ?  or 
what  shall  we  say,  or  be  able  justly  to  allege  ?  God  hath  found  out 
the  iniquity  of  thy  servants :  behold,  we  are  all  bondmen  to  my  lord, 
both  we  and  he  with  whom  the  cup  was  found. 

17.  Joseph  answered  :  God  forbid  that  I  should  do  so  :  he  who  stole 
the  cup  shall  be  my  bondman  :  and  go  ye  away  free  to  your  father. 

18.  Then  Juda,  coming  nearer,  said  boldly :  I  beseech  thee,  my 

^  The  precise  complaint  is  implied  in  what  follows.  V.  states  it  distinctly  :  '•  Scyphus  quem  furati  estis." 
Sept.    luari  eKXeipare  iiov  to  k6v6i)  rd  dpyupovf. 

*  The  steward  represented  Joseph's  power  of  divining,  after  his  own  superstitious  manner  of  conceiving 
it.  Justin,  following  Trogue  Pompeius,  and  the  tradition  of  the  Egyptians,  speaks  of  him  as  a  great 
magician,  1.  35,  ch.  2;  but  this  arose  from  his  celebrity  as  an  interpreter  of  dreams. 

^  V.  "  Fecit  ille  ut  jiisserat."    This  is  not  in  II. 

*  lie  had  not  left  it,  to  attend  to  public  business. 

■^  His  power  of  interpreting  dreams  was  conceived  generally  as  a  species  of  divination.  lie  speaks  of 
it  according  to  the  popular  idea. 


152  THE    BOOK    OF    GENESIS. 

lord,  let  thy  servant  speak  a  word  in  thy  ears,  and  be  not  angry  with 
thy  servant :  for  after  Pharao  thou  art'^ 

19.  My  lord.  Thou  didst  ask  thy  servants^  the  first  time  :  Have 
ye  a  father,  or  a  brother  ? 

20.  And  we  answered  thee,  my  lord  :  We  have  a  father  an  old  man, 
and  a  young  boy,^  who  was  born  in  his  old  age :  whose  brother  by  the 
mother  is  dead ;  and  he  alone  is  left  of  his  mother,  and  his  father 
loveth  him  tenderly. 

21.  And  thou  saidst  to  thy  servants  :  Bring  him  hither  to  me,  and 
I  will  set  my  eyes  on  him. 

22.  We  said  to  my  lord :  The  boy  cannot  leave  his  father :  for  if 
he  leave  him,  he  will  die. 

23.  And  thou  saidst  to  thy  servants,  unless  your  youngest  brother 
come  with  you,  ye  shall  see  my  face  no  more.'^ 

24.  Therefore  when  we  were  gone  up  to  thy  servant  our  father,  we 
told  him  all  that  my  lord  had  said. 

25.  And  our  father  said :  Go  again,  and  buy  us  a  little  wheat. 

26.  And  we  said  to  him  :  We  cannot  go :  if  our  youngest  brother 
go  down  with  us,  we  will  set  out  together :  otherwise,  without  him  we 
dare  not  see  the  man's  face. 

2T.  To  which  he  answered :  Ye  know  that  my  wife  bare  me  two. 

28.  One  went  out,  and  ye  said  :^^  A  beast  devoured  him :  and 
hitherto  he  appeareth  not. 

29.  If  ye  take  this  one  also,  and  anything  befall  him,^^  ye  will 
bring  down  my  gray  hairs  with  sorrow  to  the  grave. 

30.  Therefore  if  I  shall  go  to  thy  servant  our  father,  and  the  boy 
be  wanting  (whereas  his  life  dependeth  upon  the  life  of  him), 

31.  And  he  shall  see  that  he  is  not  with  us,  he  will  die,  and  thy 
servants  shall  bring  down  his  gray  hairs  with  sorrow  to  the  grave. 

32.  Thy  servant  took  him  in  charge,  and  promised,  saying :  If  I 
bring  him  not  again,  I  will  be  guilty  of  sin  against  my  father  forever." 

33.  Therefore  I  thy  servant  will  stay  instead  of  the  boy  in  the 
service  of  my  lord,  and  let  the  boy  go  up  with  his  brethren. 


"»  p.  ''TbooartvTen  m  Phanwh."  V.  nii» :  ♦•  Thou  art  my  lord."  Sept.  has:  "Thou  art  with  Pharaoh, 
lord."    Kiptt 

•  II.  P.  ••  My  lord  atkad  bia  aerTantj."    Supra  42  :  13. 

*  lla  waa  a  youth  compared  with  bU  brothora. 

"  You  ahall  not  appear  in  my  preaenoe  again.  Supra  43  : .'),  5. 

"  •'•'"P''"  ^7  :  20,  W.  13  V.  c.  jn  via." 

'^  II.  P.  "J-or  thy  aerrant  bccama  unnjty  for  the  lad  unto  my  fHthcr. '    V.  expresses  what  is  implied: 
"  Kgo  propria  acrvna  tuua  »\m.'" 


GENESIS    XLV.  15S 

34.  For  I  cannot  return  to  my  father^*  without  the  boy,  lest  I  be 
a  witness  of  the  calamity  which  wdll  oppress  my  father. 


CHAPTER   XLY. 

JOSEPH    MAKETH    HIMSELF    KNOWN  TO  HIS  BRETHREN.'    AND    SENDETH  FOR  HIS  FATHER. 

1.  Joseph  could  no  longer  refrain  himself  before  many  who  stood 
by  :  whereupon  he  commanded  that  all  should  go  out ;  and  no  stranger 
was  present  when  he  made  himself  known  to  his  brothers.^ 

2.  And  he  lifted  up  his  voice  with  weeping,  which  the  Egyptians, 
and  all  the  house  of  Pharao  heard.  • 

3.  And  he  said  to  his  brothers :  I  am  Joseph :  is  my  father  yet 
living  ?^  His  brothers  could  not  answer  him,  being  struck  with  great 
fear. 

4.  And  he  said  mildly  to  them  :  Come  near  to  me.  And  when  they 
were  come  near  him,  he  said  :^  I  am  Joseph  your  brother,  whom  ye 
sold  into  Egypt. 

5.  Be  not  afraid,*  and  let  it  not  seem  to  you  hard  that  ye  sold  me^ 
hither  :  for  to  preserve  your  lives  God  sent  me®  before  you  into  Egypt. 

6.  For  it  is  two  years  since  the  famine  began  to  be  upon  the  land, 
and  five  years  more  remain,  in  which  there  can  be  neither  ploughing 
nor  reaping. 

7.  And  God  sent  me  before,  that  ye  may  be  preserved  upon  the 
earth,  and  may  have  food  to  live.^ 

8.  Not  ye  sent  me  hither,  but  God  :^  who  hath  made  me  as  a  father 


^*  The  offer  of  Juda  to  remain  in  bondage  was  a  proof  of  his  sincere  affection  for  the  youth,  and  for 
his  father.  "  His  discourse,"  in  the  opinion  of  Geddes,  "  is  the  most  simple,  and  at  the  same  time,  the 
most  persuasive  piece  of  oratory  that  ever  came  from  the  lips  of  man."    Supra  43  :  9. 

^  V.  '•  MutuoB  agnitioni."'  This  recognition  is  one  of  the  most  sublime  and  affecting  scenes  recorded 
in  the  Sacred  Scripture,  and  has  no  parallel  in  profane  history. 

^  This  inquiry  following  immediately  his  manifestation  shows  the  strength  of  his  filial  attachment. 

"  Acts  7  :  13. 

*  They  justly  feared  punishment  for  their  cruelty  towards  him. 

*  This  is  not  said  by  way  of  reproach,  but  to  leave  no  doubt  of  his  identity. 

"  He  seeks  to  relieve  their  minds  from  terror,  by  pointing  to  the  Divine  counsel,  which  was  accomplished 
even  by  means  of  their  perverse  machinations.    This,  however,  did  not  diminish  their  guilt. 
■^  P.  "To  preserve  you  a  posterity  in  the  earth,  and  to  save  your  lives  by  a  great  deliverance.'' 
'  V.  "Non  vestro  consilio,  sed  Dei  voluntate  hue  missus  sum."     This  is  a  free  translation.     They 
designed  to  rid  themselves  of  him :  God  willed  him  to  become  lord  of  Egypt. 


154  THE    BOOK    OF    GENESIS. 

to  Pharao,  and  lord  of  his  whole  house,  and  governor  in  all  the  land 
of  Egypt. 

9.  Make  haste,  and  go  ye  up  to  my  father,  and  say  to  him  :  Thus 
saith  thy  son  Joseph :  God  hath  made  me  lord  of  the  whole  land  of 
Egypt :  come  down  to  me,  tarry  not. 

10.  And  thou  shalt  dwell  in  the  land  of  Gessen  :^  and  thou  shalt 
be  near  me,  thou  and  thy  sons,  and  thy  sons'  sons,  thy  sheep,  and 
thy  herds,  and  all  things  which  thou  hast. 

11.  And  there  I  will  feed  thee  (for  five  years  of  famine  are  yet 
remaining)  lest  both  thou  perish,  and  thy  house,  and  all  things  which 
thou  hast. 

12.  Behold,  your  eyes,  and  the  eyes  of  my  brother  Benjamin^*^  see 
that  it  is  my  mouth  which  speaketh  to  you. 

13.  Ye  shall  tell  my  father  of  all  my  glory,  and  all  things  which 
ye  have  seeji  in  Egypt :  make  haste  and  bring  him  to  me. 

14.  And  falling  upon  the  neck  of  his  brother  Benjamin,  he  em- 
braced him  and  wept :  and  Benjamin  in  like  manner  wept  also  on  his 
neck." 

15.  And  Joseph  kissed  all  his  brothers,  and  wept  upon  every  one 
of  them :  after  which  they  were  emboldened  to  speak  to  him.^^ 

16.  And  it  was  heard,  and  the  fame  was  abroad  in  the  king's  court : 
The  brothers  of  Joseph  are  come :  and  Pharao  with  all  his  family 
was  glad. 

17.  And  he  spake  to  Joseph  that  he  should  give  orders  to  his 
brethren,  saying  :  Load  your  beasts,  and  go  into  the  land  of  Canaan, 

18.  And  bring  thence  your  father  and  kindred,  and  come  to  me : 
and  I  will  give  you  all  the  good  things  of  Egypt,  that  ye  may  eat 
the  marrow  of  the  land. 

19..  Give  orders  also  that  they  take  wagons  out  of  the  land  of 
^gyP*>  ^^^  ^^^^  carriage  of  their  children  and  their  wives :  and  say : 
Take  up  your  father,  and  make  haste  to  come  with  all  speed : 


•  It  is  thought  to  bATe  bMn  so  ealled  from  the  flwt,  that  r«!n  (wbich  the  H.  term  slgniflM)  fell  there 
•ilflMtntly  for  the  wants  of  the  country,  whilst  other  parts  of  Egypt  needed  the  irrigation  of  the  waters 
at  the  Nile.  However,  as  the  Egyptian  language  was  differeat  from  the  Hebrew,  much  stress  cannot  be 
laid  on  the  Hebrew  ilgniflcalion  of  names.  The  Israelites  used  also  artiflcial  means  of  irrigation.  Deut. 
11 :  10. 

••  Benjamin,  as  uterine  brother,  was  presumed  to  discern  him  almost  instinctively.  His  speech  was 
•Mfly  noofnlMd  by  all,  as  be  spoke  In  Hebrew. 

"  The  tenderness  of  bis  affection  Is  admirable,  espedally  towards  brothers  who  had  proved  so  cruel 
towards  him. 

»  H.  P.  ••  His  bretbr«n  talked  with  him." 


GENESIS    XLVI.  155 

20.  And  leave  nothing  of  your  household-stuff:^^  for  all  the  riches 
of  Egypt  shall  be  yours. 

21.  And  the  sons  of  Israel  did  as  they  were  bid.  And  Joseph 
gave  them  wagons  according  to  the  command  of  Pharao :  and  pro- 
visions for  the  way. 

22.  He  ordered  also  to  be  brought  out  for  every  one  of  them  two 
robes  :^^  but  to  Benjamin  he  gave  three  hundred  pieces  of  silver  with 
five  robes  of  the  best : 

23.  Sending  to  his  father  as  much  money  and  raiment,  adding 
besides  ten  he-asses  to  carry  off  all  the  riches  of  Egypt,  and  as  many 
she-asses,  carrying  wheat  and  bread  for  the  journey. 

24.  So  he  sent  away  his  brothers,  and  at  their  .departing  said  to 
them :  Be  not  angry  on  the  way.^^ 

25.  And  they  went  up  out  of  Egypt,  and  came  into  the  land  of 
Canaan  to  Jacob  their  father. 

26.  And  they  told  him,  saying :  Joseph  thy  son'^  is  living :  and  he 
is  ruler  in  all  the  land  of  Egypt.  And  Jacob  awaked  as  out  of  a 
deep  sleep,^^  yet  he  did  not  believe  th.em. 

27.  They  on  the  other  hand  told  the  whole  order  of  the  thing. ^'^ 
And  when  he  saw  the  wagons  and  all  that  he  (Joseph)^^  had  sent,  his 
spirit  revived, 

28.  And  he  said :  It  is  enough  for  me,  if  Joseph  my  son  be  yet 
living :  I  will  go,  and  see  him  before  I  die. 

\ 


CHAPTER   XLVI. 


ISRAEL,   WARRANTED    BY   A   VISION   FROM    GOD,   GOETH   DOWN    INTO    EGYPT   WITH   ALL 

HIS   FAMILY. 

1.  And  Israel  taking  his  journey,  with  all  that  he  had,  came  to  the 

**  Lit.  "  Let  your  eye  not  spare  your  vessels."  He  wished  them  not  to  be  anxious  about  taking  all 
their  furniture,  since  they  would  have  all  things  in  Egypt.  They  might  safely  abandon  and  destroy 
whatever  they  could  not  conveniently  carry. 

"  Suits.    P.  "  Changes  of  raiment," 

^*  lie  feared  that  they  would  reproach  one  another  for  the  share  they  respectively  had  in  banishing 
him. 

18  <«Thy  son"  is  not  in  the  text.    Vat.  V. 

"  The  text  expresses  the  sudden  motion  of  the  heart.  "  Not  badly  therefore  the  Vulgate  :  quasi  de 
gravi  somno  evij^ilans."  Geddes.    It  was  with  difficulty  he  could  realize  the  wonderful  event. 

"  H.  P.  "  All  the  words  of  Joseph  which  he  had  said  unto  them." 

"  V.  omits  the  name. 


156  THE    BOOK    OF    GENESIS. 

well  of  the  oath,^  and  killing  victims  there  to  the  God  of  his  father 
Isaac, 

2.  He  heard  him  by  a  vision  in  the  night  calling  him,  and  saying 
to  him  :  Jacob,  Jacob.'     And  he  answered  Him  :  Lo,  here  am  I. 

3.  God  said  to  him :  I  am  the  most  mighty  God  of  thy  father : 
fear  not,  go  down  into  Egypt,  for  I  will  make  of  thee  a  great  nation. 

4.  I  will  go  down  with  thee  thither,^  and  will  bring  thee  back  again 
thence  ;*  Joseph  also  shall  put  his  hands  upon  thy  eyes.^ 

5.  And  Jacob  rose  up  from  the  well  of  the  oath  :®  and  his  sons 
took  him  up,  with  their  children  and  wives,  in  the  wagons,  which 
Pharao  had  sent  to  carry  the  old  man, 

6.  And  all  that  he  had  in  the  land  of  Canaan  :^  and  he  came  into 
Egypt  with  all  his  seed  : 

7.  His  sons,  and  grandsons,  his  daughters,  and  all  his  offspring 
together.® 

8.  And  these  are  the  names  of  the  children  of  Israel,  who  entered 
into  Egypt,  he  and  his  children.^     His  first-born  Ruben, 

9.  The  sons  of  Ruben :  Henoch  and  Phallu,  and  Hesron  and 
Gharmi. 

10.  The  sons  of  Simeon  :^^  Jamuel  and  Jamin  and  Ahod,  and 
Jachin  and  Sohar,  and  Saul  the  son  of  a  woman  of  Canaan." 

11.  The  sons  of  Levi  :^^  Gerson  and  Caath  and  Merari. 

12.  The  sons  of  Juda :"  Her  and  Onan  and  Sela  and  Phares  and 
Sara.  And  Her  and  Onan  died  in  the  land  of  Canaan.  And  sons 
were  born  to  Phares :  Hesron  and  Hamul. 


»  Benabe*  wm  on  the  way  to  Epypt.  Isanc  had  there  entered  into  a  league  with  Abimelech.  Supra 
21  :  31.  Jacob  offered  Bacrificen  to  God  at  that  place,  calling  to  mind  how  deyoutly  his  father  had  wor- 
shipped Him.    He  who  before  waa  styled  "the  fear  of  Isaac,"  is  now  called  his  God. 

•  Although  his  name  had  been  changed  to  Israel,  he  is  now  addressed  by  his  original  appellation, 
probably  to  rsmind  bim  of  the  perils  of  his  early  career. 

•  God  promises  to  accompany  him  with  His  blessing. 

•  Ila  was  not  to  return  alive  from  Egypt;  but  his  remains  were  to  be  conveyed  back,  and  his  posterity 
WM  to  eooM  thenoe  to  take  possession  of  the  promised  land. 

»  ThU  was  a  great  consolation,  that  his  long-lost  and  much-loved  son  should  be  with  him  in  his  lust 


•  Acts  7  :  16.  ■>  Jos.  24  :  4 ;  Ps.  104  :  23;  Isai.  52  :  4. 

•  H.  P.  '•  His  daughters,  and  granddaughters,  and  all  his  seed  brought  he  with  him  into  Egypt." 

•  Exod.  1  :  2;  0  :  14;  Nambers  28  :  6;  1  Par.  6  : 1,  3.  It  is  probable  that  several  who.se  names  are 
hew  BMitloned,  were  not  as  yet  born  when  Jacob  entered  into  Egypt.  Ruben  spoke  only  of  his  two 
ebUdmi,  when  offering  to  stake  their  lives  for  the  safe  return  of  Benjamin ;  and  Benjamin,  then  only 
•boot  thirty-two  years  of  age,  could  not  have  been  the  father  of  many  children,  even  by  different  wives. 
Their  narors  are  here  given  In  connection  with  those  of  their  parents,  as  the  original  settlers  in  Egypt, 
and  the  heads  of  the  nation. 

I*  Exod.  e  :  IS;  1  Par.  4  :  24. 

"  From  this  It  may  be  Inferred  that  the  other  women,  with  the  e.\cept!on  of  the  wife  of  Juda.  were 
not  Canaaoltes. 

«»  1  Par.  6  : 1. 

**  1  Par.  2:3;  4  :  21.  Her  and  Ooan  died  in  Canaan:  Ilesron  and  Ilamuel  were  born,  most  probably 
In  Egypt 


^  GENESIS    XLVI.  157 

13.  The  sons  of  Issachar  :^^  Thola  and  Phua  and  Job^^  and  Semron. 

14.  The  sons  of  Zabulon :  Sared  and  Elon  and  Jahelel. 

15.  These  are  the  sons  of  Lia,  whom  she  bare^^  in  Mesopotamia  of 
Syria,  with  Dina  his  daughter.  All  the  souls  of  her  sons  and  daughters, 
thirty-three. 

16.  The  sons  of  Gad :  Sephion  and  Haggi  and  Suni  and  Esebon 
and  Heri  and  Arodi  and  Areli. 

17.  The  sons  of  Aser  :^^  Jamne  and  Jesua  and  Jessuri  and  Beria, 
and  Sara  their  sister.     The  sons  of  Beria :  Heber  and  Melchiel. 

18.  These  are  the  sons  of  Zelpha,  whom  Laban  gave  to  Lia  his 
daughter.     And  these  she  bare  to  Jacob,  sixteen  souls. 

19.  The  sons  of  Rachel,  Jacob's  wife :  Joseph  and  Benjamin. 

20.  And  sons  were  born  to  Joseph, ^^  in  the  land  of  Egypt,  whom 
Aseneth  the  daughter  of  Putiphare  priest  of  Heliopolis  bare  him : 
Manasses  and  Ephraim. 

21.  The  sons  of  Benjamin  :^^  Bela  and  Bechor  and  Asbel  and  Gera 
and  Naaman  and  Echi  and  Ros  and  Mophim^  and  Ophim  and  Ared. 

22.  These  are  the  sons  of  Rachel,  whom  she  bare  to  Jacob :  all  the 
souls,  fourteen. 

23.  The  sons  of  Dan  :  Husim.  ^ 

24.  The  sons  of  Nephtali :  Jaziel  and  Guni  and  Jeser  and  Sallem. 

25.  These  are  the  sons  of  Bala,  whom  Laban  gave  to  Rachel  his 
daughter  :  and  these  she  bare  to  Jacob  :  all  the  souls,  seven. 

26.  All  the  souls  that  wxnt  with  Jacob  into  Egypt,  and  that  came 
out  of  his  loins,  besides  his  sons'  wives,  sixty-six. ^^ 

27.  And  the  sons  of  Joseph  who  were  born  to  him  in  the  land  of 
Egypt,  two  souls.  All  the  souls  of  the  house  of  Jacob,  that  entered 
into  Egypt,  were  seventy. 

28.  And  he  sent  Juda  before  him  to  Joseph,  to  tell  him :  and  that 
he  should  meet  him  in  Gessen. 

29.  And  when  he  was  come  thither,^  Joseph  made  ready  his  chariot, 
and  went  up  to  meet  his  father,  in  the  same  place :  and  seeing  him, 
he  fell  upon  his  neck,  and  embracing  him,  he  wept.^ 


"1  Par.  7:1.  ^  "  The  same  as  Jashub.    Numb.  26  :  24. 

1"  H.  P.  "To  Jacob."  "  1  Par.  7  :  30. 

"  Supra  41  :  50.  ^  1  Par.  7  :  6;  8  :  1. 

^'  Ahiram  and  Supham  are  mentioned.  Numb.  26  :  38,  39.  This  was  probably  the  original  reading 
here. 

2-  These  expressions  seem  to  embrace  the  immediate  descendants  born  in  Egypt.  The  children  of  Joseph 
are  subsequently  counted  in  the  number  of  those  who  entered  Egypt :  which  shows  that  the  expression 
is  not  to  be  taken  strictly. 

^  II.  P.  "And  they  came  into  the  land  of  Goshen." 

^  H.  P.  "A  good  while."     Vat.  "  With  rich  wailing:"  ttioj/j.     a  MS.  wXsiovi.    «  Much." 


158  THE    BOOK    OF    GENESIS. 

30.  And  the  father  said  to  Joseph :  Now  shall  I  die  with  joy, 
because  I  have  seen  thy  face,  and  leave  thee  alive.^ 

31.  And  Joseph  said  to  his  brethren,  and  to  all  his  father's  house : 
I  will  go  up,  and  will  tell  Pharao,  and  will  say  to  him :  My  brothers, 
and  my  father's  house,  that  were  in  the  land  of  Canaan,  are  come  to 
me: 

32.  And  the  men  are  shepherds,  and  their  occupation  is  to  feed 
cattle :  their  flocks,  and  herds,  and  all  they  have,  they  have  brought 
with  them. 

33.  And  when  he  shall  call  you,  and  shall  say:  What  is  your 
occupation  ? 

34.  Ye  shall  answer :  We  thy  servants  are  shepherds,  from  our 
youth  until  now,  both  we  and  our  fathers.  And  this  ye  shall  say, 
that  ye  may  dwell  in  the  land  of  Gessen,  because  the  Egyptians  have 
all  shepherds  in  abomination.^ 


CHAPTER    XLVIL 

JACOB  AND  HIS  SONS  ARE  PRESENTED  BEFORE  PHARAO  :  HE  GIVETH  THEM  THE  LAND 
OF  OBSSEN.  THE  FAMINE  FORCETH  THE  EGYPTIANS  TO  SELL  ALL  THEIR  POSSES- 
SIONS TO   THE   KING. 

1.  Then  Joseph  went  in^  and  told  Pharao,  saying :  My  father  and 
brethren,  their  sheep,  and  their  herds,  and  all  that  they  possess,  are 
come  out  of  the  land  of  Canaan :  and  behold  they  stay  in  the  land 
of  Gessen. 

2.  Five  men  also,  the  last*  of  his  brothers,  he  presented  before  the 
king: 

8.  And  he  asked  them :  What  is  your  occupation  ?  They  an- 
swered :  We  thy  servants  are  shepherds,  both  we  and  our  fathers. 


■•  ThU  b«an  a  rtrlklng  reMnibUnoe  to  the  addr«88  of  holy  Slmeoa  to  the  Divine  Infant. 

•'  JoMph  instructed  hii  fiither  and  brothers  to  state  this  fact  with  a  view  to  obtain  for  them  a  settlement 

reoioto  from  the  Egyptians    The  king,  who  is  thought  to  hare  boon  of  the  Shepherd  dynasty  (who  had 

loTaded  the  country),  foand  it  to  bis  adrantage  to  establish  a  race  of  shepherds  in  a  district  in  which 

they  might  stutaln  him  againit  the  naUvM  in  ease  of  a  revolt.  The  natives  generally  detested  shepherds. 

'  To  the  palace. 

•  The  term  traoslat«l  •♦last"  It  also  anderstood  of  the  entire  number.    He  chose  fiv.;  out  of  them 
whom  he  pr«Mnt«d  to  Pharao. 


GENESIS    XLVII.  169 

4.  ^We  are  come  to  sojourn  in  thy  land,  because  there  is  no  pasture 
for  the  flocks  of  thy  servants,  the  famine  being  very  grievous  in  the 
land  of  Canaan :  and  we  pray  thee  to  give  orders  that  we  thy  ser- 
vants may  be  in  the  land  of  Gessen. 

5.  The  king  therefore  said  to  Joseph :  Thy  father  and  thy  breth- 
ren are  come  to  thee. 

6.  The  land  of  Egypt  is  before  thee  :  make  them  dwell  in  the  best 
place,  and  give  them  the  land  of  Gessen.  And  if  thou  knowest  in- 
dustrious men  among  them,  make  them  rulers  over  my  cattle.^ 

7.  After  this  Joseph  brought  in  his  father  to  the  king,  and  pre- 
sented him  before  him :  and  he  (Jacob)  blessed^  him  (Pharao). 

8.  And  being  asked  by  him  :  How  many  are  the  days  of  the  years 
of  thy  life  ? 

9.  He  answered :  The  days  of  my  pilgrimage^  are  a  hundred  and 
thirty  years,  few''  and  evil,  and  they  are  not  come  up  to  the  days  of 
the  pilgrimage  of  my  fathers. 

10.  And  having  blessed  the  king,  he  went  out. 

11.  But  Joseph  gave  a  possession  to  his  father  and  his  brethren  in 
Egypt,  in  the  best  place  of  the  land,  in  Ramesses,  as  Pharao  had 
commanded. 

12.  And  he  nourished  them,  and  all  his  father's  house,  allowing 
food  to  every  one. 

13.  For  there  was  want  of  bread  in  all  the  land,^  and  a  famine  had 
oppressed  the  land,  more  especially  of  Egypt  and  Canaan. 

14.  Out  of  which  he  gathered  up  all  the  money  for  the  corn  which 
they  bought,  and  brought  it  into  the  king's  treasure.^ 

15.  And  when  the  buyers  wanted  money,  all  Egypt  came  to  Joseph, 
saying :  Give  us  bread :  why  should  we  die  in  thy  presence,  having 
now  no  money  ? 

16.  And  he  answered  them :  Bring  me  your  cattle, ^^  and  for  them 
I  will  give  you  food,  if  ye  have  no  money. 

•  H.  P.  "  They  said  moreover  unto  Pharao." 

■•  The  Egyptians  used  animal  food,  but  abstained  from  the  flesh  of  some  animals,  which  they  worshipped. 

'  V.  uses  pronouns,  with  some  ambiguity.  U.  P.  have  the  nouns.  Jacob  prayed  for  blessings  for 
Pharao.  His  age,  still  more  his  being  the  depositary  of  the  Divine  promise,  gave  him  a  certain  superiority. 

"  He  had  led  a  wandering  life,  and  in  common  with  all  the  patriarchs  he  regarded  life  as  a  pilgrimage: 
•'  confessing  that  they  are  pilgrims  and  strangers  on  the  earth."   Ileb.  11  :  13. 

"^  His  years  were  few  compared  with  those  of  the  antediluvian  men,  and  like  all  past  time  they  appeared 
short.  They  were  also  evil,  since  he  had  experienced  great  trials  and  sufferings,  as  a  fugitive  from  home, 
a  hireling  with  Laban,  a  mourner  for  Joseph. 

*  This  is  the  force  of  the  text. 

'  II.  P.  are  fuller.  Joseph,  in  the  interest  of  his  royal  master,  bought  the  grain  at  a  low  price,  when 
it  was  abundant,  and  sold  it  high  in  time  of  scarcity. 

"  This  was  just,  since  they  had  no  strict  claim  on  the  king  for  support,  whilst  they  had  means  to 
purchase  it. 


160  THE    BOOK    OF    GENESIS. 

17.  And  when  they  had  brought  them,  he  gave  them  food  in  ex- 
change for  their  horses,  and  sheep,  and  oxen,  and  asses  :  and  he 
maintained  them  that  year  in  exchange  for  their  cattle. 

18.  And  they  came  the  second  year,  and  said  to  him  :  We  will  not 
hide  from  our  lord,  how  that  our  money  is  spent,  and  our  cattle  also 
are  gone  :  nothing  is  left  in  the  sight  of  my  lord^^  but  our  bodies  and 
our  lands. 

19.  Why  therefore  shall  we  die  before  thy  eyes  :^^  we  will  be  thine, 
both  we  and  our  lands  :^^  buy  us  to  be  the  king's  servants,  and  give 
us  seed,  lest  for  want  of  tillers  the  land  be  turned  into  a  wilderness. 

20.  So  Joseph  bought  all  the  land  of  Egypt,^^  every  man  selling 
his  possessions,  because  of  the  greatness  of  the  famine.  And  he 
brought  it  into  Pharao's  hands : 

21.  And  all  its  people,"  from  one  end  of  the  borders  of  Egypt, 
,  even  to  the  other  end  thereof, 

22.  Except  the  land  of  the  priests,^*^  which  had  been  given  them 
by  the  king  :  to  whom  also  a  certain  allowance  of  food^''  was  given  out 
of  the  public  stores,  and  therefore  they  were  not  forced  to  sell  their 
possessions. 

23.  Then  Joseph  said  to  the  people :  Behold,  as  ye  see,  both  ye 
and  your  lands  belong  to  Pharao :  take  seed,  and  sow  the  fields, 

24.  That  ye  may  have  corn.  The  fifth  part  ye  shall  give  to  the 
king :  the  other  four  ye  shall  have  for  seed,  and  for  food  for  your 
families  and  children. 

25.  And  they  answered :  Thou  hast  saved  our  lives  :^^  only  let  my 
lord  look  favorably  on  us,  and  we  will  gladly  serve  the  king. 

26.  From  that  time  unto  this  day,  in  the  whole  land  of  Egypt,  the 
fifth  part  is  paid  to  the  king,  and  it  is  become  as  a  law,^^  except  the 
land  of  the  priests,  which  was  free  from  this  covenant. 

27.  So  Israel  dwelt  in  Egypt,  in  the  land  of  Gessen,  and  possessed 
it :  and  grew,  and  multiplied  exceedingly. 

28.  And  he  lived  in  it  seventeen  years :  and  all  the  days  of  his 
life  came  to  a  hundred  and  forty-seven  years. 


"  ▼.  "NMclamUMt." 

'»  II.  p.  "  Doth  w«  and  our  land."    The  land  is  said  to  die,  when  it  is  waste. 

«  Koyaltj  gavD  no  right  to  dlipoM  of  their  lands.  Of  their  own  accord  they  offer  to  transfer  them  to 
Pbarao,  in  consideration  of  receiTiog  sapplies  of  Ibod. 

«•  U.  P.  "  For  Pharaoh."  »  II.  p.  »  He  removed  them  to  cities." 

••  Eferywhere  reverence  for  the  Deity  manifests  itself  In  fayors  towards  the  ministers  of  religion. 

"  The  text  U  more  deUlled. 

"  V.  *'8alus  nostra  in  manu  tiia  est"  H.  is  an  acknowledgment  that  he  has  saved  them  by  his  provi- 
dential oare. 

"  Their  oondiUoa  wm  that  of  teoaots  on  shares. 


GENESIS    XLVIII.  161 

29.  And  when  he  saw  that  the  day  of  his  death  drew  nigh,  he 
called  his  son  Joseph,  and  said  to  him :  If  I  have  found  favor  in  thy 
sight,  put  thy  hand  under  my  thigh  f°  and  thou  shalt  show  me  this 
kindness  and  truth,  not  to  bury  me  in  Egypt : 

30.  But  I  will  sleep  with  my  fathers,  and  thou  shalt  take  me  away 
out  of  this  land,  and  bury  me  in  the  burying-place  of  my  ancestors. 
And  Joseph  answered  him :  I  will  do  what  thou  hast  commanded. 

31.  And  he  said:  Swear  then  to  me.^^  And  as  he  w^as  swearing, 
Israel  adored  God,  turning  to  the  bed's  head.^ 


CHAPTER    XLVIII. 

JOSEPH  VISITETH  HIS  FATHER  IN  HIS  SICKNESS,  WHO  ADOPTETH  HIS  TWO  SONS,  MA- 
NASSES  AND  EPHRAIM,  AND  BLESSETH  THEM,  PREFERRING  THE  YOUNGER  BEFORE 
THE    ELDER. 

1.  After  these  things,  it  was  told  Joseph  that  his  father  was  sick  :^ 
and  he  set  out  to  go  to  him,  taking  with  him  his  two  sons  Manasses 
and  Ephraim. 

2.  And  it  was  told  Jacob'^  (the  old  man) :  Behold,  thy  son  Joseph 
cometh  to  thee.     And  being  strengthened,  he  sat  on  his  bed.^ 

3.  And  when  Joseph  was  come  in  to  him,  he  said  :  God  Almighty 
appeared  to  me^  at  Luza,  which  is  in  the  land  of  Canaan :  and  He 
blessed  me. 


^  Supra  24  :  2.  This  act  was  in  this  case  expressive  of  the  relation  of  father  and  son,  and  not  without 
reference  to  the  promise  and  hope  of  the  Messiah.  It  served  to  render  more  solemn  the  engagement  of 
Joseph  to  transfer  his  father's  corpse  to  the  hurial-place  of  his  ancestors.  This  was  calculated  to  cherifh 
and  maintain  faith  in  the  Divine  promise  that  Israel  should  possess  the  land. 

-'■  The  oath  was  unnecessary,  as  far  as  Joseph  was  concerned :  but  it  enabled  him  to  plead  effectually 
with  Pharao,  to  obtain  leave  of  absence. 

-^  P.  "  And  Israel  bowed  himself  upon  the  bed's  head."  "  God"  is  not  expressed  in  the  text.  St.  Jerome 
follows  H.,  which  Grotius  understands  of  prostration  on  the  bed,  with  the  head  reposing  on  the  pillow, 
in  thanksgiving  for  the  promise  of  burial.  Geddes  objects,  that  "  it  is  not  said  that  Jacob  was  in  bed,  or 
even  indisposed,  when  he  sent  for  Joseph.  His  last  sickness  is  only  announced  in  the  next  chapter. 
Nor  is  it  at  all  probable  that  the  adoration  paid  to  Joseph  was  made  in  bed  :  the  word  iriH^'  admits  not 
such  a  position."  This  verb  is  indeed  employed,  3  Kings  1  :  47,  where  David,  having  secured  the  recog- 
nition of  the  royal  title  of  Solomon,  *•  worshipped  on  his  bed;"  but  the  phrase  is  different. 

*  The  promise  was  made  by  Joseph  before  the  last  sickness  of  his  father. 
2  V.  '•  Seni." 

^  He  became  animated,  and  he  recovered  some  degree  of  strength,  on  hearing  of  the  approach  of  bis 
favorite  son.    He  sat  on  the  side  of  the  bed,  so  as  to  be  able  to  lay  his  hands  on  the  heads  of  the  children. 

*  Supra  28  :  13. 

11 


f62F  THE    BOOK    OF    GENESIS. 

4.  And  said  :  I  will  cause  thee  to  increase  and  multiply,  and  I  will 
make  of  thee  a  multitude  of  peoples :  and  I  will  give  this  land  to 
thee*'  and  to  thy  seed  after  thee  for  an  everlasting  possession.'^ 

5.  So  thy  two  sons  who  were  born  to  thee  in  the  land  of  Egypt, 
before  I  came  hither  to  thee,  shall  be  mine.  Ephraim  and  Manasses 
shall  be  reputed  to  me  as  Ruben  and  Simeon.'' 

6.  But  the  rest  whom  thou  shalt  have  after  them,  shall  be  thine, 
and  shall  be  called  by  the  name  of  their  brethren  in  their  possessions. 

7.  For,  when  I  came  out  of  Mesopotamia,  Rachel  died  from  me  in 
the  land  of  Canaan  in  the  very  journey,  and  it  was  spring  time :  and 
I  was  going  to  Ephrata,  and  I  buried  her  near  the  way  of  Ephrata,^ 
which  by  another  name  is  called  Bethlehem.^ 

8.  Then  seeing  his  sons,  he  said  to  him :  Who  are  these  ?^'^ 

9.  He  answered :  They  are  my  sons,  Avhom  God  hath  given  me  in 
this  place.     And  he  said  :  Bring  them  to  me,  that  I  may  bless  them. 

10.  For  Israel's  eyes  were  dim  by  reason  of  his  great  age,  and  he 
could  not  see  clearly.  And  when  they  were  brought  to  him,  he  kissed 
and  embraced  them, 

11.  And  said  to  his  son :  I  am  not  deprived  of  seeing  thee :" 
moreover  God  hath  shown  me  thy  seed. 

12.  And  when  Joseph  had  taken  them  from  his  father's  lap,  he 
bowed  down  with  his  face  to  the  ground. 

13.  And  he  set  Ephraim  on  his  right  hand,  that  is,  towards  the 
left  hand  of  Israel :  but  Manasses  on  his  left  hand,  towards  his 
father's  right  hand,  and  brought  them  near  to  him. 

14.  But  he  stretching  forth  his  right  hand,  put  it  upon  the  head 
of  Ephraim  the  younger  brother  :  and  the  left  upon  the  head  of 
Manasses  who  was  the  elder,  crossing'^  his  hands. 


»  *♦  To  thee"  ia  not  in  II ,  but  in  Sept. 

•  This  Tlsion  and  promlBe  are  the  foundations  of  his  confidence. 

■•  A^pra  41 :  60.  Instead  of  one  portion,  Joseph  receives  two,  his  two  sons  being  adopted  by  Jacob,  so 
at  to  hare  ahares  equally  with  the  two  eldest.    Josue  13  : 7,  29. 

•  In  giving  the  aona  of  Joaoph  a  double  portion,  he  wished  to  honor  the  memory  of  his  mother,  Kachel. 
who  died  after  giving  birth  to  Benjamin,  and  to  conform  to  Divine  Providence,  that  had  raised  Joseph  to 
•ueh  eminenee  by  waya  ao  wonderful. 

•  P.  "  The  aame  ia  Bethlehem."    Thia  ia  the  remark  of  the  sacred  hiatorian. 

•»  He,  no  doubt,  knew  them  to  be  the  sons  of  Joaeph,  although  his  sight  was  dim;  but  he  -wished  them 
to  be  formally  preaented  for  hia  bleuing. 

"  U.  P.  "  I  had  not  thought  to  ae«  thy  fkoe.»'    He  had  lost  all  hope  of  ever  seeing  Joseph,  whom  he 
uppoted  to  have  been  devoun«d  by  a  wild  beaat 
'•  P.  '*OakUng  his  handa  witUngly,  for  Manaaaea  was  the  firstborn."    «'  Perhaps  this  would  be  more 


GENESIS    XLVIII.  163 

15.  And  Jacob  blessed^^  the  sons^^  of  Joseph,  and  said :  God,  in 
whose  sight  my  fathers  Abraham  and  Isaac  walked,  God  who  feedeth^^ 
me  from  my  youth  until  this  day : 

16.  The  angel  who  delivereth  me  from  all  evils,^®  bless  these  boys: 
and  let  my  name  be  called  upon  them,  and  the  names^^  of  my  fathers 
Abraham  and  Isaac  :^^  and  may  they  grow  into  a  multitude  upon  the 
earth. 

17.  And  Joseph  seeing  that  his  father  had  put  his  right  hand  upon 
the  head  of  Ephraim,  was  much  displeased :  and  taking  his  father's 
hand,  he  tried  to  lift  it  from  Ephraim' s  head,  and  to  remove  it  to  the 
head  of  Man  asses. 

18.  And  he  said  to  his  father :  It  should  not  be  so,  my  father ;  for 
this  is  the  firstborn :  put  thy  right  hand  upon  his  head. 

19.  But  he  refusing,  said :  I  know,  my  son,  I  know :  and  of  this 
one  also  shall  come  peoples,  and  he  shall  be  multiplied  :  but  his 
younger  brother  shall  be  greater  than  he  :^^  and  his  seed  shall  grow 
into  nations. 

20.  And  he  blessed  them  at  that  time,  saying :  In  thee  shall  Israel 
be  blessed  :^  and  it  shall  be  said :  God  do  to  thee  as  to  Ephraim  and 
as  to  Manasses.^^     And  he  set  Ephraim  before  Manasses. 

21.  And  he  said  to  Joseph  his  son :  Behold,  I  die,  and  God  will  be 
with  you,  and  will  bring  you  back  into  the  land  of  your  fathers. 

22.  I  give  thee  a  portion  above  thy  brethren,  which  I  took  out  of 
the  hand  of  the  Amorite,  with  my  sword  and  bow.^^ 


correctly  translated,  'he  intertwined  his  hands' — laid  them  crosswise.''  Gerlach,  translated  by  Downing. 
The  laying  on  of  hands  was  an  apt  mode  of  invoking  blessing.  The  transverse  position  was  here  adopted 
to  mark  the  younger  as  the  more  favored.  The  cross  thus  formed  was  a  symbol  of  the  cross  of  our 
Redeemer,  from  which  all  blessings  flow.    The  Gentiles,  the  junior  people,  are  heirs  of  those  blessings. 

"  Ileb.  11 :  21.  "  The  text  does  not  mention  the  sons.    "  He  blessed  Joseph." 

^''  Who  tendeth  me  as  a  shepherd.  Vs.  22  : 1. 

*®  Supra  31  :  29 ;  32 : 1 ;  Matt.  18 :  10.  The  angel,  who  acted  as  guardian  and  protector  of  Jacob,  is 
invoked  to  continue  these  offices  to  these  two  sons  of  Joseph. 

"  H.  P.  "  Name," 

'*  The  calling  of  these  names  on  them  implies  their  being  regarded  as  children  of  the  servants  of 
God,  whose  merits  might  plead  for  them. 

'"  Ephraim  was  to  be  the  chief  of  the  ten  tribes,  which  constituted  the  kingdom  of  Israel.  Samaria, 
the  capital,  was  in  the  territory  of  that  tribe. 

^^  n.  P.  "  Shall  Israel  bless." 

*'  It  became  a  popular  manner  of  wishing  for  great  blessings. 

^  Of  this  fact  we  have  no  intimation  elsewhere.  Grotius  thinks  that  Israel  spoke  prophetically  of  the 
victories  of  his  descendants  over  the  Amorites. 


164  THE    BOOK    OF    GENESIS. 

CHAPTER    XLIX. 

Jacob's  prophetical  blessings  of  his  twelve  sons:  his  death. 

1.  And  Jadob  called  his  sons,  and  said  to  them :  Gather  yourselves 
together,  that  I  may  tell  you  the  things  which  shall  befall  you  in  the 
last  days.* 

2.  Gather  yourselves  together,  and  hear,  0  ye  sons  of  Jacob ; 
hearken  to  Israel  your  father  : 

3.  Ruben  my  firstborn,  thou  art  my  strength  and  the  beginning  of 
my  sorrow  ;^  excelling  in  gifts,  greater  in  command. 

4.  Thou  art  poured  out^  as  water,  grow  thou  not  i"^  because  thou 
wen  test  up  to  thy  father's  bed,  and  didst  defile  his  couch. 

5.  Simeon  and  Levi  brothers :  weapons  of  violence  are  their 
swords.* 

6.  Let  not  my  soul  go  into  their  counsel,  nor  my  glory  be  in  their 
assembly :®  because  in  their  fury  they  slew  a  man,  and  in  their  self- 
will  they  undermined  a  wall.^ 

7.  Cursed  be  their  fury,^  because  it  was  stubborn  :  and  their  wrath, 
because  it  was  cruel :  I  will  divide  them  in  Jacob,  and  scatter  them 
in  Israel.' 


'  God  rvTealed  them  to  him. 

'  H.  •*  Strength."  The  firstborn  is  regarded  as  the  evidence  of  his  father's  strength.  The  same  idea 
it  repeated  in  various  ways,  according  to  the  genius  of  Hebrew  poetry,  which  is  particularly  displayed 
in  prophetic  effusions. 

•  Supra  35  :  22.  •'  Vulgate:  Effutus  es:  and  so  equivalently  Syriac,  Onkelop,  Persian,  which,  I  have  no 
doubt,  is  the  genuine  meaning."  Qeddes.  Ruben  forfeited  the  privileges  of  primogeniture,  which  con- 
sisted in  •  large  portion  of  the  paternal  inheritance,  the  sovereignty,  and  the  priesthood.  Joseph  got  a 
double  portion;  Juda  became  chief;  and  Levi  received  the  priestly  office. 

•  Uis  tribo  was  not  numerous.  Deut.  33  :  6;  1  Par.  5  : 1.  II.  contains  an  allusion  to  the  privileges  of 
the  firstborn,  which  he  lost. 

»  L.  v.  "  Va»»  Iniquitatis  bellantia,"  Weapons  are  understood  by  vusa.  Qron  means  violence,  cruelty, 
Dri'D'^OD  Orotlus  thinks  that  the  I'crsian  term  for  swords  is  here  employed.  P.  "  In  their  habitations." 
Adam  Clarke  Justly  says,  that  "this  translation  is  made  on  almost  no  authority." 
.*  Cbald.  translates  it  affirmatively.  Jacob  denies  that  he  had  any  part  in  their  plot  or  massacre. 
'  SupraZiiU.  IL  is  thus  rendered  by  St.  Jerome,  who  understands  the  text  of  the  razing  of  the 
walls  of  Siebem,  in  which  sense  Syr,  Chald.,  Ar,  agree.  With  different  punctuation  the  same  letters 
mean  an  ox,  by  which  llerdrr  thinks  that  the  prince  is  figuratively  designated.  By  omitting  the  middle 
letter  the  word  means  prince.  11.  conjectures  that  the  brothers,  in  their  fury,  hamstrung  the  oxen,  to 
render  them  nseless.    Sept,  Sam.,  favor  this  interpretation. 

•  Th«  ezcMf  of  their  revengt,  and  the  perfidy  with  which  it  was  executed,  deserved  this  marked  repro- 


'  The  lohcrltADM  of  Simeon  waa  in  the  midst  of  the  possession  of  the  children  of  Juda.  Jos.  19 : 1. 
His  tribe  was  not  bleated  by  Mote*.  Deut.  83.  Levi  got  no  portion  among  his  brethren,  though  God  was 
pleased  to  assume  the  tribe  to  taered  offlcet,  thus  rewarding  the  teal  of  Mose.s.  Aaron,  and  the  Invites 
who  punished  the  violators  of  the  law. 


GENESIS    XLIX.  165 

8.  Juda,  thee  shall  thy  brethren  praise  :^^  thy  hand  shall  be  on  the 
necks  of  thy  enemies  :^^  the  sons  of  thy  father  shall  bow  down  to 
theeJ^ 

9.  Juda  is  a  lion's  whelp  :^^  to  the  prey,  my  son,  thou  art  gone  up  : 
resting  thou  hast  couched  as  a  lion,^^  and  as  a  lioness  ;^^  who  shall 
rouse  him  ?^^ 

10.  The  sceptre^''  shall  not  be  taken  away  from  Juda,  nor  a  ruler^^ 
from  his  loins^^  till  He  come  who  is  to  be  sent,^°  and  He  shall  be  the 
expectation  of  nations.^^ 

11.  Tying  his  foal  to  the  vine,  and  his  ass,  0  my  son,^^  to  the  vine  : 
He  shall  wash  his  robe  in  wine,  and  his  garment  in  the  blood  of  the 
grape. ^ 

12.  His  eyes  are  more  beautiful  than  wine,  and  his  teeth  whiter 
than  milk.24 

13.  Zabulon^^  shall  dwell  on  the  sea-shore,  and  in  the  road  of  ships, 
reaching  as  far  as  Sidon.^^ 

'"  There  is  an  allusion  to  the  signification  of  his  name.  The  recognition  of  his  authority  by  the  other 
tribes,  who  submitted  to  David  after  the  death  of  Jeboseth,  was  a  fulfilment  of  this  prediction. 

"  The  subjection  of  hostile  nations  to  David  and  his  successors  was  the  accomplishment. 

'^  The  homage  of  the  tribes  to  that  of  Juda  is  again  expressed  in  stronger  terms.  Its  pre-eminence 
was  always  conspicuous.  Numb.  10  :  4;  Judges  20  :  18. 

^^  II.  P.  "  From  the  prey."  The  young  lion  having  seized  on  prey,  carries  it  to  its  cave  in  the 
mountains. 

**  The  strength  of  a  full-grown  lion,  satiated  with  prey,  is  used  as  an  image  of  Juda  victorious  and 
triumphant. 

"  The  lioness  is  easily  irritated  and  becomes  frantic  with  rage.  She  serves  to  represent  Juda,  formidable 
in  her  retaliation,  when  provoked. 

*"  The  lion,  when  his  appetite  has  been  satisfied,  is  less  fierce,  but  it  is  never  safe  to  rouse  him  from  his 
repose. 

'■'  122W  is  here  plainly  a  badge  of  authority,  a  rod  of  power,  since  the  context  speaks  of  one  in  high 
rule.  See  Zach.  10  :  11. 

***  ppniO  means  a  lawgiver. 

"  II.  P.  «'rrom  between  his  feet."    This  alludes  to  natural  descent. 

"''  n7''Ii'-  The  meaning  of  this  term  cannot  easily  be  determined.  Jahn  maintains  that  it  should  be 
read  without  \  and  that  it  means  "  Ilim  for  whom"  the  power  is  reserved.  See  Einleitung  A.  B.  1  theil, 
p.  511.  V.  probably  represents  the  same  reading  by  way  of  paraphrase  :  "Qui  mittendus  est."  Grotius 
approves  of  it  in  its  obvious  sense.  It  is  generally  admitted,  even  by  the  Rabbins,  that  the  term  regards 
the  Messiah.  The  supreme  power  continued  in  one  form  or  other,  with  no  serious  interruptions,  in  the 
tribe,  or  at  least  in  the  nation,  in  which  this  tribe  was  chief,  until  the  days  of  our  Redeemer. 

"'  11.  P.  "The  gathering  of  the  people."     Some  translate  it:  "  the  obedience  " 

2ij  p.  "  His  ass's  colt."  This  interpretation  is  in  conformity  with  the  Sept.,  and  sustains  the  parallel. 
A  MS.  has  nj3- 

-^  The  abundance  of  grapes  in  the  portion  belonging  to  the  tribe  of  Juda  is  signified  by  these  expres- 
sions. Ordinarily  the  vine  is  slender,  but  "in  those  eastern  countries,"  says  Geddes,  " the  vines  have 
large  stems." 

^*  Personal  beauty — sparkling  eyes  and  milk-white  teeth — may  be  taken  as  emblematic  of  high 
privileges. 

""  The  order  of  births  is  here  departed  from,  since  Issachar  was  born  before  Zabulon.  It  is  accounted 
for  by  Aben  Ezra,  because  the  portion  of  Issachar  lay  between  Zabulon  and  Dan. 

^'  Although  the  division  of  the  land  of  Canaan  by  lot  among  the  tribes  took  place  several  hundred 
years  after  this  prediction,  the  portion  of  the  tribe  of  Zabulon  was  such  as  is  here  described.  It  extended 
from  the  shore  of  the  Mediterranean  to  the  sea  of  Tiberias,  and  northward  to  the  confines  of  Phenicia, 
of  which  Sidon  was  the  capital.    It  did  not  reach  Sidon  itself;  but  it  is  not  unusual  in  Scripture  to 


166  THE    BOOK    OP    GENESIS. 

14.  Issachar  shall  be  a  strong  ass^^  lying  down  between  the 
borders.^ 

15.  He  saw  that  rest  was  good ;  and  the  land  excellent :  and  he 
bowed  his  shoulder  to  carry,  and  became  a  servant  under  tribute. 

16.  Dan^  shall  judge  his  people  like  another  tribe  in  Israel. 

17.  Let  Dan  be  a  snake  in  the  way,  a  serpent  in  the  path,  which 
biteth  the  horse's  heels,  that  his  rider  may  fall  backward.^^ 

18.  I  will  look  for  thy  salvation,^^  0  Lord. 

19.  Gad  being  girded,^  shall  fight  before  him  :  and  he  himself  shall 
be  girded  backward. 

20.  Aser,^  his  bread  shall  be  fat,  and  he  shall  yield  dainties  to 
kings. 

21.  Nephtali,^*  a  hart  let  loose,  and  giving  goodly  words. 

22.  Joseph^  is  a  growing  bough,  a  growing  bough  and  fair  to 
behold :  the  branches  run  to  and  fro  upon  the  wall.^ 

designate  a  whole  province  by  the  name  of  the  chi«f  city.  R.,  after  Michaelis,  strongly  insists  that  H. 
denotes  shore,  not  haven,  as  rendered  in  P. 

"  The  aos  in  the  Eaot  was  stronger  than  among  iis,  and  vfas  often  taken  as  a  subject  of  comparison,  as 
we  find  in  Homer,  as  well  as  in  Sacred  Writ.  "  I  see  no  good  reason,"  says  Qeddes,  "  for  departing  from 
the  common  reading,  which  is  well  rendered  in  the  Latin  Vulgate :  '  asinus  fortis.' " 

"  The  bars  of  a  stall  seem  to  be  meant.  The  repose  of  the  ass  in  its  stall  is  the  image  of  the  tranquil 
state  of  this  tribe,  unambitious  to  extend  their  possessions.  Their  portion  lay  between  mountains  north 
and  south,  separating  Ihem  from  the  tribe  of  Zabulon,  and  the  half  tribe  of  Manasses.  The  Jordah  to 
the  east  separated  them  from  the  tribe  of  Gad.  They  submitted  to  burdens  and  the  payment  of  tribute, 
rather  than  engage  in  war. 

*•  The  Judicial  power  corresponding  with  the  name  was  common  to  the  other  tribes. 

**  Stratagems  distinguished  this  tribe.  Samson  belonged  to  it.  The  snake  aims  at  the  heels.  Sujrra 
3:  16. 

**  The  patriarch  sees  in  the  distance  the  salvation  which  is  to  be  accomplished  by  Uim,  of  whom  Samson 
was  but  a  very  imperfect  type. 

••  H.  r.  "  Gad.  a  troop  shall  overcome  him :  but  he  shall  overcome  at  the  last."  U.  is  a  continued 
paronomasia.  The  term  signifies  being  girded  for  battle.  The  warlike  spirit  of  this  tribe,  which  was 
•Tino«d  in  taking  pouession  of  Canaan,  and  in  their  recovery  of  their  possessions  beyond  the  Jordan, 
Mlsed  during  their  absence,  are  the  plain  fulfilment  of  this  prediction.  To  be  '•  girded  backward,"  as  11. 
hat  II,  means  to  return  armed  for  the  recovery  of  their  possessions. 

*•  Aser  signiflea  happy,  or  fortunate.  Fine  wheat,  and  abundance  of  oil,  were  in  his  portion.  Kings 
might  b«  supplied  with  dainties  from  its  produce.  Moses  blessing  this  tribe,  said :  "Let  him  dip  his  foot 
inoU."  D«at.  33:24. 

*•  Barac  of  this  tribe  was  called  forth  by  Debora,  the  prophetess,  to  go  at  the  head  of  ten  thousand 
men  of  Nephtali  and  of  Zabulon,  against  Sisara,  and  the  army  of  Jabin,  king  of  Canaan.  He  went  forth 
timid  AS  a  hart»  not  being  willing  to  engage,  unless  Debora  accompanied  him.  The  victory  was  celebrated 
by  a  beautiful  eaotirle.  Judges  5  : 1.  liochart  translates  this  verse  differently:  "Nephtali  is  a  wide- 
•preadlng  turpentine  tree,  shooting  forth  beautiful  branches."  The  great  increase  of  the  tribe  from  very 
small  beginnings  and  Its  general  prosperity  are  predicted.  From  four  they  grew  to  fifty  thousand  fighting 
men  daring  their  stay  In  Kgypt.  Qalilee,  which  was  part  of  their  territory,  was  most  fertile.  See  Josephus 
H.  1.  30,  c.  2. 

"  Uls  nam*  signifying  inervase,  his  father  dwells  on  the  fact  that  two  tribes  spring  from  him.  1  Par. 
6:1. 

*  U.  P.  **JoMph  is  a  fruitful  bough,  n«n  a  nrultful  bough  by  a  well,  whose  branches  run  over  the 
wall."  lie  Is  likened  to  a  stem,  nourished  by  the  neighboring  stream,  and  spreading  over  the  wall  to 
which  it  clings.  The  terms  rendered  bough  and  branches,  literally  signify  sou  and  daughters,  and  are 
Mldom  absolutely  put  in  a  flguratire  sense.  SL  Jerome,  with  several  Jewish  writers,  takes  them  literally : 
**  0  my  son  Joseph,  so  beautiful  art  (hou  that  a  whole  crowd  of  the  damrels  of  Egypt  gather  on  the  walls 
•nd  turrets,  and  at  the  windows,  to  behold  tbeel" 


GENESIS    XLIX.  167 

23.  But  the  archers^  provoked  him,  and  quarrelled^  with  him,  and 
envied  him. 

24.  His  bow  rested  upon  the  strong,^  and  the  bands  of  his  arms 
and  his  hands  were  loosed,*^  by  the  hands  of  the  Mighty  One^^  of 
Jacob :  thence  he  came  forth  the  shepherd/^  the  stone  of  Israel.'*^ 

25.  The  God  of  thy  father  will  be  thy  helper,  and  the  Almighty 
will  bless  thee  with  the  blessings  of  heaven  above,  with  the  blessings 
of  the  deep  which  lieth  beneath,  with  the  blessings  of  the  breasts  and 
of  the  womb.'*^ 

26.  The  blessings  of  thy  father  are  strengthened  with  the  blessings 
of  his  fathers,^^  until  the  desire  of  the  everlasting  hills^^  come ;  may 
they  be  upon  the  head  of  Joseph  and  upon  the  crown''^  of  the  Naza- 
rite'*^  among  his  brethren. 

27.  Benjamin,  a  ravenous  wolf,  in  the  morning  shall  devour  the 
prey,  and  in  the  evening  shall  divide  the  spoil.''^ 

28.  All  these  arc  the  twelve  tribes  of  Israel:  these  things  their 
father  spake  to  them,  and  he  blessed  every  one  with  his  proper  bless- 
ing.-'« 

29.  And  he  charged  them,  saying  :  I  am  now  going  to  be  gathered 


^■'  The  archers— his  brothers,  skilled  in  casting  darts.  It  figuratively  represents  all  his  assailants. 
Calumny  is  a  poisoned  arrow. 

*'  P.  "  Shot  at  him."    V.,  which  is  conformab'e  to  Sam.,  is  preferred  by  Geddes. 

^^  II.  P.  "  In  strength."  Joseph  is  represented  as  an  archer  who  rests  his  bow  securely,  and  takes  sure 
aim,  so  as  to  strike  down  his  adversaries. 

*"  H.  "The  arms  of  his  hands  were  light"— his  arms  were  made  ready  for  action.  The  attitude  of  an 
archer  discharging  his  arrow  with  certain  effect  is  described.  P.  "  Were  made  strong."  L.  "  Were  made 
firm."    '■  Of  his  hands  "  is  redundant. 

"  "By  the  mighty  one."    '-The  hands"  is  again  redundant. 

^^  Through  Divine  favor  Joseph,  who  had  been  assailed  by  his  envious  brothers,  became  a  ruler,  and 
was  enabled  to  supply  his  ppople  with  food. 

^'  Joseph  became  the  foundation-stone,  the  suppoi-t  of  Israel  his  father,  and  of  his  people. 

**  Seasonable  rains,  copious  streams,  numerous  offspring  and  cattle,  are  designated  by  these  words. 

*''  The  blessings  which  Jacob  imparted  to  Joseph  were  supported  by  those  which  had  come  down  from 
his  fathers,  which  he  was  to  continue  and  communicate.  P.  "  Have  prevailed  above  the  blessings  of  my 
progenitors."    They  were  greater  than  the  blessings  of  his  forefathers. 

*°  II.  P.  "  Unto  the  utmost  bound  of  the  everlasting  hills"— as  long  as  they  shall  last.  The  same  term 
signifies  desire,  as  V.  explains  it;  which  seems  to  refer  to  the  coming  of  the  Messiah,  the  great  object  of 
the  desires  and  prayers  of  men  from  the  beginning.  II.  may  be  understood  of  desirable  objects,  the  fruits 
of  the  earth.    See  Deut.  33  :  15. 

"  Crown  of  the  head. 

^^  The  term  signifies  one  separated,  and  marks  the  excellence  of  Joseph. 

^'  The  warlike  habits  and  the  rapacity  of  this  tribe  are  expressed  by  the  similitude  of  a  wolf,  seizing  on 
prey  early  in  the  morning,  and  tearing  it  in  pieces  even  till  night.  Their  brutal  conduct  to  the  wife  of  a 
Levite  provoked  the  other  tribes  to  a  war  of  extermination,  which  resulted  well-nigh  in  their  extinction. 
St.  Paul,  of  this  tribe,  in  early  life  raged  as  a  ravenous  wolf;  but  afterwards  shared  with  others  the 
spiritual  spoils  of  the  Apostles  of  Christ. 

^  The  predictions  of  Jacob  were  so  fully  accomplished,  that  Geddes,  with  the  Rationalists,  supposes 
them  to  have  been  composed  after  the  event,  contrary  to  the  immemorial  traditions  of  the  Israelites, 
and  to  the  evidence  furnished  by  the  series  of  sacred  authors  reaching  back  to  the  time  of  Moses. 


168  THE    BOOK    OF    GENESIS. 

to  my  people :  bury  me  with  my  fathers  in  the  double  cave,^^  which 
is  in  the  field  of  Ephron  the  Hethite,^^ 

30.  Over  against  Mambre  in  the  land  of  Canaan,  which  Abraham 
bought  together  with  the  field,  of  Ephron  the  Hethite,  for  a  possession 
to  bury  in. 

31.  There  they  buried  him,  and  Sara  his  wife:  there  was  Isaac 
buried  with  Kebecca  his  wife :  there  also  Lia  doth  lie  buried. 

32.  And  when  he  had  ended  the  commandments  by  which  he  in- 
structed his  sons,  he  drew  up  his  feet  upon  the  bed,  and  died  :^  and 
he  was  gathered  to  his  people. 


CHAPTER   L. 

THE   MOURNING    FOR   JACOB,  AND  HIS   INTERMENT.      JOSEPH'S   KINDNESS    TOWARDS    HIS 
BRETHREN.      HIS   DEATH. 

1.  And  Joseph^  fell  upon  his  father's  face,  weeping  and  kissing 
him. 

2.  And  he  commanded  his  servants  the  physicians  to  embalm  his 
father.- 

3.  And  while  they  were  fulfilling  his  commands,  forty  days  passed ; 
for  this  was  the  manner  with  bodies  that  were  embalmed :  and  Egypt 
mourned  for  him  seventy  days.' 

4.  And  the  time  of  the  mourning  being  expired,  Joseph  spake  to 
the  family  of  Pharao :  If  I  have  found  favor  in  your  sight,  speak  in 
the  ears  of  Pharao  :    . 

5.  For  my  father  made  me  swear  to  him,  saying :  Behold,  I  die  : 
thou  shalt  bury  me*  in  my  sepulchre  which  I  have  digged  for  myself 
in  the  land  of  Canaan.**  So  I  will  go  up  and  bury  my  father,  and 
return. 

••  H.  P.  "In  the  mt«  that  it  in  the  field  of  Machpelah."  Jacob  gave  this  order,  with  a  Tiew  to  preserve 
•moDg  his  desecDdaots  faith  in  the  Divine  promise,  and  to  recall  their  thoughts  to  the  land  destined  for 
tb«lr  inheritance.    Sup.  23  :  17. 

«•  n.  P.  "The  purchase  of  the  care,  and  of  the  field  that  was  therein,  was  from  the  children  of  Heth." 
This  being  a  repetition  of  t.  30,  is  omitted  by  V. 

••  He  appears  to  have  sat  on  the  side  of  the  bed,  whilst  making  his  last  address.  The  vigor  of  his 
mind,  and  his  insight  into  futurity,  at  the  moment  in  which  he  was  about  to  sink  in  death,  are  particu- 
larly remarkable. 

»  ▼.  •'  Quod  oernens." 

*  H.  P.  *-  And  the  physicians  embalmed  Israel."    V.  abridges. 

*  The  corpse  was  treated  as  was  usual  In  regar^  to  persons  of  the  highest  rank. 

*  II.  P.  •'  There  shalt  thou  bury  me."  »  Supra  47  :  29. 


GENESIS    L.  169 

6.  And  Pharao  said  to  him  :  Go  up  and  bury  tliy  father,  according  . 
as  he  made  thee  swear. 

7.  So  he  went  up,  and  with  him  went  all  the  ancients  of  Pharao's 
house,  and  all  the  elders  of  the  land  of  Egypt. 

8.  And  the  house  of  Joseph  with  his  brothers,^  except  their  children, 
and  their  flocks  and  herds,  which  they  left  in  the  land  of  Gessen. 

9.  He  had  also  in  his  train  chariots  and  horsemen :  and  it  was  a 
great  company. 

10.  And  they  came  to  the  threshing-floor  of  Atad,  which  is 
beyond^  the  Jordan ;  where  celebrating  the  exequies  with  a  great 
and  vehement  lamentation,  they  spent  full  seven  days. 

11.  And  when  the  inhabitants  of  Canaan^  saw  this,  they  said : 
This  is  a  great  mourning  to  the  Egyptians.  And  therefore  the  name 
of  that  place  was  called,  The  mourning  of  Egypt. 

12.  So  the  sons  of  Jacob  did  as  he  had  commanded  them. 

13.  And  carrying  him  into  the  land  of  Canaan,  they  buried  him 
in  the  double  cave  which  Abraham  had  bought,  together  with  the 
field,  for  a  possession  of  a  burying-place,  of  Ephron  the  Hethite, 
over  against  Mambre.^ 

14.  And  Joseph  returned  into  Egypt  with  his  brothers,  and  all 
who  were  in  his  company,  after  he  had  buried  his  father. 

15.  Now  he  being  dead,  the  brothers  (of  Joseph)  were  afraid,  and 
talked  one  with  another :  Lest  perhaps  he  should  remember  the 
wrong  he  suff'ered,  and  requite  us  all  the  evil  which  we  did  to  him. 

16.  And  they  sent  a  message  to  him,  saying :  Thy  father  com- 
manded us  before  he  died, 

17.  That  we  should  say  thus  much  to  thee  from  him :  I  beseech 
thee  to  forget  the  wickednessof  thy  brothers,  and  the  sin  and  malice 
they  practised  against  thee  :^^  we  also  pray  thee  to  forgive  the  servants 
of  the  God  of  thy  father  this  wickedness.  And  Joseph  wept  when 
he  heard  this.^^ 

18.  And  his  brothers  came  to  him :  and  prostrate  on  the  ground, 
they  said  :  We  are  thy  servants.^^ 

19.  And  he  answered  them :  Fear  not :  can  we  resist  the  will  of 
God?i3 


•*  H.  P.  "And  his  father's  house." 

■"  H.  may  mean  at  the  passage  of  the  Jordan,  or  on  this  side  of  it. 

»  H.  P.  "The  land,  the  Canaanites."        '  Acts  7  :  16.     Supra  23  :  16.        *"  This  may  have  been  true. 
*'  The  tenderness  and  forgiving  disposition  of  Joseph  are  most  admirable. 
'^  They  offered  to  be  held  as  slaves,  and  asked  only  that  their  life  be  spared. 

"  P.  '•  Am  I  in  the  place  of  God?"  Others  translate  it :  "I  am  under  God"— subject  to  Him.  Geddes 
renders  it:  "A  reverer  of  God  am  I."  Joseph  acknowledges  his  dependence  on  God,  whose  counsels  he 
adores. 


170  THE    BOOK    OF    GENESIS. 

20.  Ye  thought  evil  against  me ;  but  God  turned  it  into  good,  that 
He  might  exalt  me,  as  at  present  ye  see,  and  might  save  many- 
peoples. 

21.  Fear  not :  I  will  feed  you  and  your  children.^^  And  he  com- 
forted them,  and  spake  gently  and  mildly. ^^ 

22.  And  he  dwelt  in  Egypt,  with  all  his  father's  house ;  and  lived 
a  hundred  and  ten  years.  And  he  saw  the  children  of  Ephraim  to 
the  third  generation.  The  children  also  of  Machir  the  son  of  Ma- 
nasses  were  born  on  Joseph's  knees.^^ 

23.  After  which  he  told  his  brethren  :^^  God  will  visit  you  after 
my  death,  and  will  make  you  go  up  out  of  this  land,  to  the  land  of 
which  He  sware  to  Abraham,  Isaac,  and  Jacob. 

24.  And  he  made  them  swear  to  him,  saying  :  God  will  visit  you, 
carry  my  bones  with  you  out  of  this  place  :^^ 

25.  And  he  died,  being  a  hundred  and  ten  years  old.  And  being 
embalmed,  he  was  laid  in  a  coffin  in  Egypt. 


"  Supra  47  :  12.  He  promises  benefits,  when  he  had  the  power  and  right  to  inflict  punishment :  thus 
presenting  an  admirable  type  of  Jesus  Christ  our  Redeemer. 

"  The  word.<  of  St.  Peter  to  the  Jews  are  of  the  same  character:  "Now,  brethren,  I  know  that  ye  did 
it  through  ignorance,  as  also  your  rulers.  But  those  things  which  God  had  foretold  by  the  mouth  of  all 
the  prophets,  that  His  Christ  should  suffer,  He  hath  so  fulfilled."    Acts  3  :  17. 

"  This  phrase  has  reference  to  the  usage  of  placing  the  new-born  infant  in  the  lap  of  the  nearest  rela- 
tive.   Numbers  32  :  39. 

«'  Heb.  11  :  22. 

"  lie  was  anxious  that  his  bones  should  repose  with  those  of  his  ancestors  in  Canaan.  Besides,  he 
desired  to  direct  the  thoughts  of  his  people  to  that  land  which  God  had  promised  for  their  inheritance. 
Exod.  13:19:  Josue  24  :  32. 


EXODUS 


INTRODUCTION 

TO    THE    BOOK    OF   EXODUS. 


The  history  of  the  Israelites  from  the  death  of  Joseph  until  their 
final  departure  out  of  Egypt,  is  given  in  this  book,  which  is  desig- 
nated by  a  Greek  term  signifying  departure.  In  Hebrew  it  is  called 
from  its  first  words  :  Yeelle  shemoth.  The  oppression  which  the 
Israelites  endured,  and  the  means  employed  by  their  oppressors  to 
extirpate  their  race,  or  at  least  prevent  its  rapid  growth,  are  related, 
together  with  the  intervention  of  God  in  their  behalf,  who  raised  up 
Moses  to  liberate  them,  and  lead  them  forth  to  the  land  of  Canaan 
promised  to  their  fathers.  The  scourges  miraculously  inflicted  on 
the  Egyptians,  the  prodigies  which  marked  the  going  forth  of  the 
Israelites,  and  the  wonders  in  the  desert,  are  simply  but  strikingly 
described.  The  delivery  of  the  law  on  Sina,  the  institution  of  the 
priesthood,  and  the  erection  of  the  tabernacle,  are  recorded.  In  this 
book  Moses  is  the  historian  of  his  own  life,  as  well  as  of  his  public 
administration.  His  veracity  is  manifest  from  the  simple  tenor  of 
his  statements,  free  from  all  self-complacency,  or  desire  to  please. 
His  testimony  is  corroborated  by  the  acquiescence  of  the  people,  who 
acknowledged  the  record  to  be  true,  although  it  contains  much  that 
to  them  must  have  been  painful  and  humiliating.  The  Latin  transla- 
tion is  free,  especially  in  the  description  of  the  tabernacle  and  its 
furniture,  in  which  the  text  presents  many  repetitions  and  minute 
details,  which  the  interpreter  has  abridged,  without  detriment  to  the 
substance  of  the  narrative. 


THE  BOOK  OF  EXODUS. 


CHAPTER    I. 

THE   ISRAELITES   ARE    MULTIPLIED  IN  EGYPT.      THEY   ARE   OPPRESSED  BY  A  NEW  KING, 
WHO    COMMANDETH   ALL   THEIR   MALE    CHILDREN   TO    BE   KILLED. 

1.  ^These  are  the  names  of  the  children  of  Israel,  who  went  into 
Egypt  with  Jacob :  they  went  every  man  with  his  household  : 

2.  Ruben,  Simeon,  Levi,  Juda. 

3.  Issachar,  Zabulon,  and  Benjamin, 

4.  Dan,  and  Nephtali,  Gad,  and  Aser. 

5.  And  all  the  souls^  that  came  out  of  Jacob's  loins,  were  seventy  :*^ 
but  Joseph  was  in  Egypt.^ 

6.  After  he  was  dead,  and  all  his  brethren,  and  all  that  generation, 

7.  The  children  of  Israel  increased,  and  sprung  up*  into  multitudes ; 
and  growing  exceedingly  strong  they  filled  the  land. 

8.  In  the  meantime  a  new  king^  arose  over  Egypt,  who  knew  not 
Joseph  'J 

9.  And  he  said  to  his  people :  Behold,  the  people  of  the  children 
of  Israel  are  numerous  and  stronger  than  we. 


*  1.  p.  "Now."  The  H.  conjunction,  with  which  this  book  commences,  may  connect  it  with  the  pre- 
ceding, or  be  regarded  as  a  peculiarity  of  Hebrew  writers. 

'  Gen.  46 :  8.    II.  is  taken  for  the  whole  man. 

'  H.  P.  "  Souls."  Including  Joseph  and  his  children,  and  some  others  who  were  born  before  the  death 
of  Jacob,  and  who  were  regarded  as  heads  of  the  race. 

*  The  time  is  thought  to  have  been  about  the  year  1960  before  Christ,  under  the  dynasty  of  the  Shep- 
herd-kings, who  invaded  Egypt  from  the  East,  and  reigned  from  the  year  2082  A.C.  to  1822. 

*  Lit.  "Swarmed."     Acts  7  :  17. 

"  Probably  a  new  dynasty  after  the  expulsion  of  the  Shepherd-kings.  Rossellini,  who,  by  deciphering 
the  hieroglyphics,  has  formed  a  chronology  of  Egyptian  monarchs,  gathers  this  from  his  arrangement  of 
them.  The  native  monarchs  were  hostile  to  the  Israelites  as  favorites  and  supporters  of  the  Shepherd 
dynasty. 

■■  Cherished  no  regard  for  his  memory. 


176  THE    BOOK    OF    EXODUS. 

10.  Come  let  us  restrain  them,^  lest  they  multiply,  and,  if  any  war 
rise  against  us,  join  our  enemies,  and  having  overcome  us,  depart  out 
of  the  land.® 

11.  Therefore,  he'®  set  over  them  taskmasters,  to  afflict  them  with 
burdens  :'*  and  they  built  for  Pharao  treasure  cities,^^  Phithom^^  and 
Ramesses. 

12.  But  the  more  they  oppressed  them,  the  more  they  were  multi- 
plied and  increased : 

*  13.  And  the  Egyptians  hated  the  children  of  Israel,  and  afflicted 
and  mocked  them : 

14.  And  they  made  their  life  bitter  with  hard  works  in  clay,  and 
brick,  and  with  all  manner  of  service,  with  which  they  were  over- 
charged in  field  labor." 

15.  And  the  king  of  Egypt  spake  to  the  midwives  of  the  Hebrews,'* 
of  whom  one  was  called  Sephora,  the  other  Phua,'^ 

16.  Commanding  them :  When  ye  shall  do  the  office  of  midwives 
for  the  Hebrew  women,'^  and  the  time  of  delivery  is  come :  if  it  be  a 
man  child,  kill  it  :'^  if  a  woman,  keep  it  alive. 

17.  But  the  midwives  feared  God,^®  and  did  not  do  as  the  king  of 
Egypt  commanded,  but  saved  the  men  children. 

18.  And  the  king  called  for  them,  and  said :  Why  have  ye  done 
80,  and  saved  the  men  children  ? 

19.  They  answered :  The  Hebrew  women  are  not  as  the  Egyptian 
women :  for  they  are  vigorous,^  and  are  delivered  before  we  come  to 
them." 


•  II.  p.  "Deal  wisely  with  them."    V,  "Opprimamus:"  characterizes  the  dealing. 

•  They  did  not  fear  that  the  Israelites  would  gain  the  ascendency,  po  as  to  become  rulers  of  the  coun- 
try :  but  they  apprehf  udcd  their  escape  from  bondage,  by  which  the  Egyptian  power  would  be  lessened. 
In  caM  of  invasion  by  any  of  the  expelled  dynasty,  they  were  thought  likely  to  aid  the  invaders  against 
the  native  princes. 

••  U.  P.  •'  They."  "  The  king  hoped  to  weaken  and  ruin  them  by  hard  labor. 

*•  i^lJDDD.    Repositoriea,  granaries.    Sept.  seems  to  have  read  :  HI J^t^D-    V.  Tabernaculorum. 

"  Ilrrodotus  mentions  nUum,  probably  this  place. 

"  They  bad  practised  all  the  mechanical  arts  before  they  were  subjected  to  this  cruel  treatment,  and 
many  of  them  continued  to  do  so  in  the  interest  of  their  oppressors.  II.  P.  "  In  all  manner  of  service  in 
the  field:  all  their  service  wherein  they  made  them  serve  was  with  rigor."  V.  "In  operibus  terrae." 
tbU  Moms  to  rfgard  flold  labor,  which  was  particularly  severe  on  account  of  the  manner  of  irrigation. 

*^  The  mtdwlves  themselves  appear  to  have  been  Hebrews. 

»  Tb«M  w«r«  the  chief  midwlvea.  The  number  of  persons  thus  employed  must  have  been  great,  for 
all  of  whom  the  command  was  designed. 

»'  P.  '•  8m  Oum  upon  the  »tool«.»  Grotlus  thinks  that  U.  regards  the  valves  of  the  womb.  Vat.,  V., 
expresa  the  meanlog  with  delicacy  :  "  Partus  tempus  advenerit." 

'*  lie  designed  that  the  Infant  should  be  murdered  secretly. 

"  They  were  worshippers  of  God,  whom  Uiey  fbared  to  offend  by  so  great  a  crime. 

^  Full  of  life  and  energy,  so  at  to  have  CMy  delivery.  V.  uses  a  perlphraso :  *'  Ipan^  enim  obstetricandi 
babont  scientlam." 

"  This  WM  moat  probably  a  pretext:  for  although  some  women,  especially  such  as  work  in  the  open 
air.  occasionally  are  dellrored  without  aMistance.  It  does  not  happen  so  generally  to  those  of  an  entire 


EXODUS    II.  '17T 

20.  Therefore  God  dealt  well  with  the  midwives  :^  and  the  people 
multiplied  and  grew  exceedingly  strong. 

21.  And  because  the  midwives  feared  God,  He  built  them  houses.^ 

22.  Pharao  therefore  charged  all  his  people,  saying :  Whatever 
shall  be  born  of  the  male  sex,  ye  shall  cast  into  the  river ;  whatever 
of  the  female,  ye  shall  save  alive.^^ 


CHAPTER    11. 

MOSES  tS  BORN  AND  EXPOSED  ON  THE  BANK  OF  THE  RIVER  ;  WHERE  HE  IS  TAKEN 
UP  BY  THE  DAUGHTER  OF  PHARAO,  AND  ADOPTED  FOR  HER  SON.  HE  KILLETH  AN 
EGYPTIAN,    AND    FLEETII    INTO    MIDIAN  }    "WHERE    HK    MARRIETH    A    WIFE. 

1.  After  this  a  man^  of  the  house  of  Levi  went  and  took  a  wife 
of  his  own  kindred.^ 

2.  And  she  conceived  and  bare  a  son  ;^  and  seeing  that  he  was  a 
goodly  child,  she  hid  him  three  months.'* 

3.  And  when  she  could  hide  Mm  no  longer,  she  took  a  basket  made 
of  bulrushes,^  and  daubed  it  with  slime  and  pitch,  and  put  the  babe 
in  it,  and  laid  him  in  the  sedges  by  the  river's  brink, 

4.  And  his  sister  stood  afar  off,  to  notice  what  would  be  done. 

5.  And  behold,  the  daughter  of  Pharao  came  down  to  wash  in  the 
river  :^  and  her  maids  walked  by  the  river's  brink.  And  when  she 
saw  the  basket  in  the  sedges,  she  sent  one  of  her  maids  for  it :  and 
when  it  was  brought, 


nation.    There  must  have  heen.  however,  many  instances  to  give  coloring  to  the  excuse,  which  otherwise 
the  midwives  durst  not  allege. 

■^  Rewarded  their  humanity.  The  stratagem  whereby  they  eluded  the  royal  order  did  not  altogether 
destroy  the  merit  of  their  humane  feeling  and  conduct. 

^  This  phrase  means  to  give  offspring.  Gen.  16  :  2;  30  :  3;  Ruth  4  :  11 ;  2  Kings  7  :  14,  27.  The  pro- 
noun is  in  the  masculine  gender,  which  is  probably  put  by  enalluge  for  the  feminine.  The  midwives,  in 
reward  of  their  humanity,  were  prosperous,  and  blessed  with  a  numerous  family. 

"^^  Pharao,  at  length,  publicly  avowed  his  determination,  and  used  his  authority  to  accomplish  his 
cruel  purpose. 

^  Amram.    Infra  6  :  20.  -  H.  P.  "Took  a  daughter  of  Levi." 

*  The  birth  of  Aaron  is  not  noticed.  It  took  place  before  the  penal  edict.  He  was  three  years  older 
than  Moses.    Infra  7:7. 

*  The  beauty  of  the  babe  iucreased  the  natural  repugnance  of  the  parents  to  destroy  it.    Heb.  11  :  23. 

*  The  papyrus  plant  probably  was  used  for  this  purpose.  Vessels  of  this  wood  were  common  on  the 
Nile  at  that  time.    Gerlach. 

•*  II.  is  used  for  washing  the  body,  or  any  part  of  it.  A  different  verb  is  employed  for  washing  clotheB. 
^^he  seems  to  have  come  for  the  purpose  of  bathing.    Acts  7  :  21. 

12 


178  THE     BOOK    OF    EXODUS. 

'  6.  She  opened  it,  and  seeing  within  it  an  infant  crying,  she  had 
compassion  on  it,  and  said :  This  is  one  of  the  babes  of  the  Hebrews." 

7.  And  the  child's  sister  said  to  her  :  Shall  I  go,  and  call  to 
thee  a  Hebrew  woman,  to  nurse  the  babe  ? 

8.  She  answered  :  Go.     The  maid  went,  and  called  her  mother. 

9.  And  Pharao's  daughter  said  to  her :  Take  this  child,  and  nurse 
it  for  me  :  I  will  give  thee  thy  wages.  The  woman  took  and  nursed 
the  child:  and  when  he  was  grown  up  she  delivered  him  to  Pharao's 
daughter. 

10.  And  she  adopted  him  as  her  son,^  and  called  him  Moses,^ 
saying :  Because  I  took  him  out  of  the  water. 

11.  In  those  days,  after  Moses  was  grown  up,^*^  he  went  out  to 
his  brethren :  and  he  saw  their  affliction,^^  and^^  an  Egyptian^^ 
striking  one  of  the  Hebrews  his  brethren. 

12.  And  he  looked  about  this  way  and  that  way,  and  saw  no  one 
there,  and  he  slew"  the  Egyptian,  and  hid  him  in  the  sand. 

13.  And  going  out  the  next  day,^^  he  saw  two  Hebrews  quarrel- 
ling :  and  he  said  to  him  who  did  the  wrong :  Why  strikest  thou 
thy  neighbor  ? 

14.  But  he  answered:  Who  hath  appointed  thee  a  prince. and 
judge  over  us  ?  wilt  thou  kill  me,  as  thou  didst^^  yesterday  kill  the 
Egyptian  ?    Moses  feared,  and  said  :  How  is  this  come  to  be  known  ?^^ 

15.  And  Pharao  heard  of  this  thing,  and  sought  to  kill  Moses : 
but  he  fled  from  his  sight,  and  abode  in  the  land  of  Midian,'^  and 
he  sat  down  by  a  well. 


'*  TbU  WM  easily  conjvctured  from  tho  fact  of  its  exposure. 

"  H.  V.  "He  became  her  5on."  L.  "As  ber  son."  As  such  he  was  trained  in  all  the  learning  of  the 
KgyptiaDB.    Act«  7  :  22. 

•  The  term  waa  probably  Kgyptian,  In  which  language  Mo  is  said  to  mean  water.  II.  D'D-  Drawn  out 
is  "-IB^D- 

*"  To  the  age  of  forty.  Acta  7  :  23.  St.  Paul  extols  his  faith,  which  led  him  to  deny  that  he  was  the 
»on  of  Pbarao'a  daughter,  and  made  him  Identify  his  cause  with  that  of  his  oppressed  countrymen. 
Ileb.  11:24. 

'  II.  1».  "Their  burdens."  »-  U.  V.  "  He  saw."  »  Probably  one  of  the  taskmasters. 

'«  This  was  done  on  n  principle  of  natural  justice  in  defence  of  an  injured  man.  St.  Stephen,  howerer, 
intimates  that  Mores  presumcil  that  the  Israoliles  knew  him  to  be  divinely  appointed  to  protect  them: 
"He  thought  that  his  brethren  understood  that  Ood  by  his  hand  would  save  them  :  hut  they  understoo<l 
it  not."  Acts  7  :  26.  llw  had  not  yet  received  a  pp«'cial  mission,  but  he  judged  from  his  providential  de- 
liverance and  high  position,  that  he  was  called  to  rescue  his  brethren.  They  must  have  known  his 
lilstory,  and  should  have  iufvrred  from  it  that  he  wos  Divinely  saved  to  be  their  deliverer. 

'»  TbU  may  be  put  for  a  short  time  afUrrwards.  '«  V.  *•  Heri."    This  is  added  by  the  interpreter. 

"  lie  waa  perceired,  although  he  had  discovered  no  one  within  sight.  Facts  thought  to  be  buried  iu 
profound  aeereey  art  often  brought  to  light. 

"  In  Arabia  l*«tni>a.  The  MIdianitea  were  descended  from  Midlan,  son  of  Abraham,  by  Kctura.  Gen. 
U6:  2.  TbIf  was  probably  the  reason  why  Moses  fled  thither.  Ue  had  no  doubt  been  instructed  in  the 
bistory  of  bis  people. 


EXODUS    II.  179 

16.  And  the  priest  of  Midian^^  had  seven  daughters,  who  came 
to  draw  water :  and  filled  the  troughs,  desiring  to  water  their  father's 
flocks. 

17.  And  the  shepherds  came  and  drove  them  away  :^  and  Moses 
arose,  and  defending  the  maids,  watered  their  sheep.^^ 

18.  And  when  they  returned  to  Raguel  their  father,^"  he  said  to 
them  :  Why  are  ye  come  sooner  than  usual  ? 

19.  They  answered  :  A  man  of  Egypt  delivered  us  from  the  hands 
of  the  shepherds :  and  he  drew  water  also  with  us,^  and  gave  the 
sheep  to  drink. 

20.  But  he  said :  Where  is  he  ?  why  have  ye  let  fhe  man  go  ?  call 
him,  that  he  may  eat  bread. 

21.  And  Moses  consented^^  to  dwell  with  him.  And  he  took  Sephora 
his  daughter  to  wife  : 

22.  And  she  bare  him  a  son,  whom  he  called  Gersam,  saying :  I 
have  been  a  stranger^"*  in  a  foreign  country.  And  she  bare  another, 
whom  he  called  Eliezer,^  saying :  For  the  God  of  my  father  my 
helper  hath  delivered  me  out  of  the  hand  of  Pharao. 

23.  Now  after  a  long  time  the  king  of  Egypt  died :  and  the  chil- 
dren of  Israel  groaning,^^  cried  out  because  of  the  labor  :^^  and  their 
cry  went  up  unto  God^^  from  the  work. 

24.  And  He  heard  their  groaning,  and  remembered^^  the  covenant 
which  He  made  with  Abraham,  Isaac,  and  Jacob. 

25.  And  the  Lord^^  looked  on  the  children  of  Israel,  and  He  kncAV 
them.32 


"  The  priest  worshipped  the  true  God. 

=°  The  shepherds  rudely  repelled  the  maids,  and  insisted  on  watering  their  own  sheep  first. 

*^  Moses  showed  resolution,  as  well  as  courtesy. 

^'  lie  is  thought  to  have  been  their  grandfather,  the  father  of  Jethro,  who  is  also  called  Uobab.  See 
Numb.  10  :  29. 

*»  II.  P.  "For  us." 

'-'  Infra  18  :  2,  3;  1  Par.  23  :  15.  This  was  the  result  of  the  proposals  made  to  him  to  become  a  mem- 
ber of  the  family.    V.  «' Juravit,"  as  well  as  II.,  may  simply  imply  consent. 

^^  P.  "  Gershom."    Lit.  "  A  stranger  there." 

^  "  God  my  helper."'  This  verse  is  not  in  the  text  or  Vat.  Geddes  has  no  doubt  that  it  was  originally 
in  the  text,  and  Clarke  maintains  that  it  is  necessary  for  the  correctness  of  the  narrative.  It  may  be, 
however,  that  Moses  in  this  place  recorded  the  birth  of  the  first  child  only,  and  that  copyists  supplied  the 
omission  from  c.  18  :  3. 

^  The  oppression  continued  under  several  successive  kings. 

^  H.  P.  "Bondage." 

3'  They  had  been  involved  in  the  prevailing  idolatry  of  Egypt.  Ezek.  20  :  8 ;  Numb.  20  :  IG.  Their 
sufferings  served  to  recall  them  to  the  worship  of  God. 

'■"^  God  is  said  to  remember  it,  because  lie  acted  in  compliance  with  it. 

*'  Graciously. 

*  V.  II.  Recognized  them  as  His  own,  and  as  heirs  of  the  promises.  To  know  often  implies  favor  and 
approval.    P.  " God  had  respect  unto  i/(e7rt."    L.  "Took  cognizance  of  them." 


1S6  THE    BOOK    OF    EXODUS. 

CHAPTER    III. 

COD    APPEARETH    TO    MOSES   IN    A    BUSH:    AND    SENDETH    HIM    TO    DELIVER    ISRAEL. 

1.  Now  Moses  fed  the  sheep  of  Jethro  his  father-in-law,  the  priest 
of  Midian :  and  he  drove  the  flock  to  the  inner  parts  of  the  desert/ 
and  came  to  the  mountain  of  God,^  to  Horeb. 

2.  And  the  Lord^  appeared  to  him  in  a  flame  of  fire^  out  of  the 
midst  of  a  bush :  and  he  saw  that  the  bush  was  on  fire,  and  was  not 
burnt.* 

3.  And  Moses  said :  I  will  go,  and  see  this  great  sight,  why  the 
bush  is  not  burnt. 

4.  And  when  the  Lord  saw  that  he  went  forward  to  see,  He  called 
to  him  out  of  the  midst  of  the  bush,  and  said :  Moses,  Moses.  And 
he  answered  :  Here  am  I. 

5.  And  He  said  :  Come  not  near  ;  put  off*  thy  shoes^  from  thy  feet : 
for  the  place  on  which  thou  standest  is  holy  ground. 

6.  And  He  said :  I  am  the  God  of  thy  father,'^  the  God  of  Abra- 
ham, the  God  of  Isaac,  and  the  God  of  Jacob.  Moses  hid  his  face : 
for  he  was  afraid  to  look  up  to  God.^ 

7.  And  the  Lord  said  to  him :  I  have  seen  the  affliction  of  My 
people  in  Egypt ;  and  I  have  heard  their  cry,  because  of  the  task- 
masters.^ 

8.  And  knowing  their  sorrow,  I  have  come  down^*^  to  deliver  them 
out  of  the  hands  of  the  Egyptians,  and  to  bring  them  out  of  that 


'  Aft«r  the  mftDner  of  nomadic  shepherds,  who  passed  from  place  to  place,  wherever  pasture  was  to  be 
foand-    The  term  "desert"  was  applied  to  a  vast  uninhabited  tract,  however  fertile  it  might  be. 

•  The  Hebrews  applied  this  epithet  to  things  of  great  magnitude,  or  excellence.  The  name  may  b« 
giTen  here  bj  aDticipation,  on  account  of  the  vision  about  to  be  narrated,  and  of  the  delivery  of  the  Ihw 
tbtr«,  Iloreb  and  Sinai  being  peaks  of  the  same  mountain. 

•  H.  P.  "The  angel  of  the  Lord."  He  represented  God,  by  whose  name  he  is  called  throughout  thin 
chapter,  T.  4,  6,  ei  $tq.    8ee  also  Acts  7  :  80. 

*  fin  to  •  f«Torite  symbol  of  the  Deity,  whose  power  and  justice  It  expresses. 

*  This  was  a  token  of  the  unchangeable  eternal  Being,  who  enlightens,  purifies,  and  warms  with  holy 
lore  l\\*  cnrature  man,  without  destroying  human  nature  or  free-will.  Grotius  takes  it  to  be  an  image 
•f  the  oppreiMd  laraelitM,  auffering  but  not  destroyed. 

*  The  laying  Mid*  of  the  sandals  in  the  East  was  deemed  respectful,  as  it  still  is,  since  it  is  exacted  of 
lall  who  enter  the  temple  of  IJahomet.    It  is  imitoted  in  the  veneration  of  the  Cross. 

«  lUtt  22  :  82;  Mark  12  :  26;  Luke  20  :  ii7.  The  singular  is  put  for  the  plural.  Ivfra  In  :  'Z:  A<  ts 
7:82. 

'  He  feared  lest  be  should  be  struck  blind,  nr  dead. 

•  V.  "  Propter  dnritiam  eorum  qui  pra^sunt  operlbus."    This  is  a  perlphrase. 

**  "Qod,"  writes  8t.  Augustlo,  "  is  said  to  come  down,  when  he  does  anything  wonderful  on  earth,  out 
of  the  ustul  course  of  nature,  by  whioh  his  presence  la  manifested."    Dt  Civ.  Dei,  1. 16,  c.  v. 


EXODUSIII.  181 

land  into  a  good  and  spacious  land,  into  a  land  which  floweth  with 
milk  and  honey,"  to  the  places  of  the  Canaanite,  and  Hethite,  and 
Amorite,  and  Pherezite,  and  Hevite,  and  Jebusite. 

9.  For  the  cry  of  the  children  of  Israel  is  come  unto  Me :  and  I 
have  seen  the  oppression  which  they  suffer  from  the  Egyptians. 

10.  But  come,  and  I  will  send  thee  to  Pharao,  that  thou  mayst 
bring  forth  My  people,  the  children  of  Israel,  out  of  Egypt. 

11.  And  Moses  said  to  God :  Who  am  I,  that  I  should  go  to  Pha- 
rao, and  should  bring  forth  the  children  of  Israel  out  of  Egypt  ? 

12.  And  He  said  to  him  :  I  will  be  with  thee :  and  this  thou  shalt 
have  for  a  sign^^  that  I  have  sent  thee  :  When  thou  shalt  have  brought 
My  people  out  of  Egypt,  thou  shalt  offer  sacrifice  to  God  upon  this 
mountain. 

13.  Moses  said  to  God :  Lo,  I  shall  go  to  the  children  of  Israel, 
and  say  to  them :  The  God  of  your  fathers  hath  sent  me  to  you.  If 
they  say  to  me :  What  is  His  name  ?^^  what  shall  I  say  to  them  ? 

14.  God  said  to  Moses :  I  am  who  am.^^  He  said :  Thus  shalt 
thou  say  to  the  children  of  Israel :  He  who  is,  hath  sent  me  to  you. 

15.  And  God  said  again  to  Moses :  Thus  shalt  thou  say  to  the 
children  of  Israel :  The  Lord  God  of  your  fathers,  the  God  of  Abra- 
ham, the  God  of  Isaac,  and  the  God  of  Jacob,^^  hath  sent  me  to  you : 
this  is  My  name  forever,  and  this  is  My  memorial  unto  all  genera- 
tions. 

16.  Go,  and  gather  together  the  ancients^^  of  Israel,  and  thou 
shalt  say  to  them :  The  Lord  God  of  your  fathers,  the  God  of  Abra- 


^'  The  fertility  of  Palestine  is  testified  by  Tacitus  1.  5,  c.  6.  Although  it  has  suffered  much  from  the 
devastations  of  armies,  and  from  calamities  of  various  kinds,  it  still  gives  evidence  of  the  ancient  luxu- 
riance of  the  soil.     H.  V.  use  the  singular  number  here  and  generally  for  the  nation  collectively. 

"  Some  think  that  the  miraculous  vision  above  related  is  the  sign  to  which  reference  is  made.  Most 
interpreters  understand  the  act  of  sacrifice  to  be  the  sign  given  of  his  mis.sion.  God  assures  him  of  its 
success,  and  declares  that  he  will  be  made  fully  sensible  of  it  by  the  fact,  that  he,  with  the  people  libe- 
rated from  the  yoke,  shall  offer  sacrifice  at  this  very  place.  This  was  also  a  pledge  of  the  continuance 
of  Divine  support  in  conducting  the  people  through  the  desert. 

"  The  Israelites  were  likely  to  demand  proof  of  the  extraordinary  mission  which  Moses  claimed,  as  hi.s 
education  in  the  court  of  Pharao  had  kept  him  estranged  from  them.  They  would  especially  desire  to 
know,  that  he  was  the  messenger  of  the  true  God,  who  should  be  in  some  way  discernible  from  false 
Gods. 

"  L.  "I  WILL  BE  TFiAT  I  tnLL  BE."  "TuE  EVERLASTING  One."  V.  renders  in  the  present  tense  H. 
words  which  are  in  the  future,  but  are  thought  to  be  indefinite.  Their  force  is  not  altogether  clear;  but 
they  are  generally  understood  to  express  the  necessary  existence  and  unchangeable  nature  of  God.  "In 
Cranmer"s  Bible,"  Geddes  observes,  '-it  was  changed  into  'I  am  tu.\t  I  AM  :'  which  the  Genevans  and 
James's  translators  retained  :  for  what  reason  it  is  hard  to  say,  for  I  believe  no  other  version  agrees  with 
them ." 

^'  The  God  whom  they  worshipped,  and  who  protected  them.  H.  P.  omit  '•  God,"  in  the  following  verse, 
before  the  names  of  the  two  latter  patriarchs,  which  is  found,  however,  in  some  MSS.  and  in  Vat. 

^'^  There  were  some  leaders  among  them,  although  they  were  in  bondage.  These  were  assembled  by- 
Moses,  with  the  least  possible  publicity. 


182  THE    BOOK    OF    EXODUS. 

ham,  the  God  of  Isaac,  and  the  God  of  Jacob,  hath  appeared  to  me, 
saying :  Visiting  I  have  visited^^  you :  and  I  have  seen  all  that  hath 
befallen  you  in  Egypt. 

17.  And  I  have  said,  I  will  bring  you  forth^^  out  of  the  affliction 
of  Egypt,  into  the  land  of  the  Canaanite,  and  Hethite,  and  Amorite, 
and  Pherezite,  and  Hevite,  and  Jebusite,  to  a  land  which  floweth  with 
milk  and  honey. 

18.  And  they  shall  hear  thy  voice :  and  thou  shalt  go  in,  thou  and 
the  ancients  of  Israel,  to  the  king  of  Egypt :  and  thou  shalt  say  to 
him  :  The  Lord  God  of  the  Hebrews^^  hath  called  us  :^^  we  w^ill  go 
three  da3^s'  journey  into  the  w^ilderness,  to  sacrifice^^  to  the  Lord  our 
God. 

19.  But  I  know  that  the  king  of  Egypt  will  not  let  you  go,  but^^ 
by  a  Mighty  hand. 

20.  For  I  will  stretch  forth  My  hand,  and  will  strike  Egypt  with 
all  My  wonders,  which  I  will  do  in  the  midst  of  them :  after  these  he 
will  let  you  go.^ 

21.  And  I  will  give  favor  to  this  people,  in  the  sight  of  the 
Egyptians :  and  when  ye  go  forth,  ye  shall  not  depart  empty : 

22.  But  every  woman  shall  ask^^  of  her  neighbor,  and  of  the  in- 
mates of  her  house,  vessels  of  silver  and  of  gold,  and  raiment :  and 
ye  shall  put  them  on  your  sons  and  daughters,  and  ye  shall  despoiP 
Egypt. 


"  The  merciful  regard  of  God  to  their  sufferings  is  called  His  visitation. 

"  v.  '•  Dixi  ut  educam." 

••  This  mode  of  styling  Him  was  arcommcdated  to  heathen  notions,  and  yet  consistent  with  truth: 
th«  Ood  whom  the  Hebrews  worshipped.    It  was  not  designed  to  represent  Him  as  a  national  Deity. 

*'  I*.  "  .Met  with  us."  R.  thinks  that  r\'yp}  is  put  for  K"1pJ,  as  ^'rifra  c.  v.  3,  and  should  be  translated : 
••in  invoked  by  us."  Qvddcs  complains  of  P.  "How  much  more  sensibly  Luther  followed  the  Vulgate 
and  Septuagint:  bat  una  gfrufen:  which  at  least  makes  a  congruous  sense!" 

*'  This  was  their  intention  :  they  meant  likewise  to  avail  themselves  of  the  opportunity  to  escape  from 
l)nndage:  but  they  did  not  fei?l  bound  to  disclose  this  ulterior  object. 

"  r.  "  No,  not  by  a  mighty  hand."  This  translation,  as  Adam  Clarke  remarks,  involves  a  palpable 
contradiction,  »lnc«  Pharao.  under  the  pressure  of  the  Divine  hand,  did  let  them  go.  V..  Sept.,  Coptic. 
i-cndertHJ  th«  meaning  mort-  correctly. 

*•  Ood  can  influence  thtt  human  will,  without  imposing  necessity. 

•♦  P.  "Borrow."  Adam  Clarke  observes:  'This  is  certainly  not  a  very  correct  translation— it  is  a 
grOM  mistake.  Our  exceptional  translation  of  the  original  has  given  some  countenance  to  the  desperate 
cauM  of  infidelity."  The  Kgyptians  either  absolutely  gave  the  vessels,  or  freely  exposed  themselves  to 
the  risk  of  not  receiving  again  what  they  Intrusted  to  individuals  going  forth  with  an  Immense  multi- 
tude. 

*'  Jt{fra  11  :  2i  12  :  3C.  In  indemnlflcation  of  labor  done  and  wrongs  suffennl.  Besides,  they  left  their 
londu  and  much  other  property,  of  which  the  Kgyptians  might  take  possession. 


EXODUS     IV.  183 


CHAPTER    IV. 

MOSES    IS    EMPOWERED    TO    CONFIRM    HIS    MISSION   WITH    MIRACLES  :    HIS    BROTHER 
AARON    IS    APPOINTED    TO    ASSIST    HIM. 

1.  Moses  answered,  and  said :  They  will  not  believe  me,  nor  hear 
my  voice  ;  but  they  will  say  :  The  Lord  hath  not  appeared  to  thee. 

2.  Then  He  said  to  him :  What  is  that  which  thou  boldest  in  thy 
hand  ?     He  answered  :  A  rod.* 

3.  And  the  Lord  said  :  Cast  it  upon  the  ground.  He  cast  it  down, 
and  it  was  turned  into  a  serpent,^  so  that  Moses  fled  from  it. 

4.  And  the  Lord  said :  Put  out  thy  hand,  and  take  it  by  the  tail. 
He  put  forth  his  hand,  and  took  hold  of  it,^  and  it  was  turned  into  a  rod. 

5.  That  they  may  believe,  saith  He,  that  the  Lord  God  of  their 
fathers,  the  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob,  hath  appeared  to  thee.'* 

6.  And  the  Lord  said  again  :  Put  thy  hand  into  thy  bosom.  And 
when  he  had  put  it  into  his  bosom,  he  brought  it  forth  leprous  as 
snow.'^ 

7.  And  he  said :  Put  back  thy  hand  into  thy  bosom.  He  put  it 
back,  and  brought  it  out  again,  and  it  was  like  the  other  flesh. ^ 

8.  If  they  will  not  believe  thee,  saith  He,  nor  hear  the  voice''  of 
the  former  sign,  they  will  believe  the  voice  of  the  latter  sign. 

9.  But  if  they  will  not  even  believe  these  two  signs,  nor  hear  thy 
voice ;  take  of  the  river  water,  and  pour  it  out  upon  the  dry  land,^ 
and  whatever  thou  drawest  out  of  the  river,  shall  be  turned  into 
blood. 

10.  Moses  said :  I  beseech  thee.  Lord,  I  have  not  been  eloquent 


^  The  shepherd's  staff,  or  a  walking-stick. 

"  This  change  may  have  been  the  instantaneous  substitution  of  a  snake  for  the  staff,  by  angchc  agency 
or  by  the  direct  will  of  God. 
2  11.  P.  '-In  his  hand." 

*  This  verse  .«hould  be  read  in  connection  with  the  first  meihber  of  ver?e  4:  the  latter  member  being 
by  way  of  parenthesis.  By  this  display  Moses  was  to  prove  his  mission  from  God,  whose  power  effected 
this  change.  The  rod  was  an  appropriate  emblem  of  governing  authority;  the  change  of  it  into  a  snake 
might  denote  that  this  authority  became  destructive  for  those  who  did  not  submit  to  it  willingly. 

*  Having  a  whitish  infection  spread  over  it. 

"  The  leprous  infection  served  to  show  the  punishment  with  which  God  would  visit  those  who  resisted 
His  messenger:  its  sudden  cure  was  the  manifestation  of  His  mercy  to  His  servants. 
""  The  miracle  was  as  a  voice  affirming  the  Divine  mission  of  Moses. 
"  n.  P.  "  Upon  the  dry  land."    The  change  of  water  into  blood  was  a  token  of  Divine  vengeance. 


184  THE    BOOK    OF    EXODUS. 

heretofore :   and  since  Thou  hast  spoken  to  Thy  servant,  I  suffer  im- 
pediment and  am  slow  of  tongue.® 

11.  The  Lord  said  to  him  :  Who  made  man's  mouth  ?  or  who  made 
the  dumb  and  the  deaf,  the  seeing  and  the  blind  ?  did  not  I  ?^^ 

12.  Go  therefore,  and  I  will  be  in  thy  mouth :  and  I  will  teach 
thee  what  thou  shalt  speak." 

13.  But  he  said  :  I  beseech  thee,  Lord,  send  whom  Thou  wilt  send.^" 

14.  The  Lord  being  angry  at  Moses,  said :  Aaron  the  Levite  thy 
brother,^^  I  know  that  he  is  eloquent :  behold,  he  cometh  forth  to 
meet  thee,"  and  seeing  thee  he  will  be  glad  at  heart. 

15.  Speak  to  him,  and  put  My^^  words  in  his  mouth :  and  I  will  be 
in  thy  mouth,  and  in  his  mouth,^^  and  I  will  show  you  what  ye  must  do. 

16.  He  shall  speak  in  thy  stead  to  the  people,  and  shall  be  thy 
mouth :  but  thou  shalt  be  to  him  on  the  part  of  God.^^ 

17.  And  take  this  rod  in  thy  hand,  with  which  thou  shalt  do  the 
signs. 

18.  Moses  went  his  way,  and  returned  to  Jethro  his  father-in-law, 
and  said  to  him :  I  will  go  and  return  to  my  brethren  into  Egypt, 
that  I  may  see  if  they  be  yet  alive. ^^  And  Jethro  said  to  him  :  Go 
in  peace. 

19.  And  the  Lord  said  to  Moses,  in  Midian :  Go  and  return  into 
Egypt :  for  they  are  all  dead  who  sought  thy  life.^® 

20.  Moses  therefore  took  his  wife,  and  his  sons,  and  set  them  upon 


•  Motea  states  his  natural  unfitness  for  the  offlco  of  pleader  for  the  people,  in  consequence  of  difficulty 
of  utterance,  which  continued  even  since  the  Divine  communication.  H.  does  not  intimate  that  it  had 
been  thereby  increased.  He  was,  nevertheless,  mighty  in  words,  as  well  as  in  deeds.  Arts  7  :  22.  Al- 
tbough  not  fluent,  he  was  powerful  in  reproof. 

'"  n.  P.  "The  Lord." 

"  The  promise  of  Divine  assistance  to  confessors  of  the  Christian  faith  is  expressed  in  similar  terms. 
Matt  10 :  20. 

•'  II.  P.  "  S«nd,  I  pray  thee,  by  the  hand  of  him  whom  thou  wilt  send."  The  meaning  is  expressed 
by  V.    Moses,  without  refusing  the  oCBce,  begs  God  to  send  His  chosen  messenger. 

"  U.  P.  "Is  not  Aaron  the  Levite  thy  brother?"  Moses  had  doubtless  ascertained  and  cultivated  his 
family  reUtiODH,  notwithstanding  the  difference  of  his  position.  Aaron  is  styled  a  Levite,  simply  as  u 
member  of  the  family  of  I^evl,  without  reference  to  the  ministry,  to  which  they  were  afterwards  pro- 
moted.   Moses  was  such  lilcewiae. 

'*  Ood  direeted  Aaron  to  go  to  meet  Moses.    Infra  v.  27. 

'•  The  pronoun  Is  not  in  II.    Moses  is  charged  to  communicate  the  Divine  message  to  Aaron. 
I  has  D^*-    V.  iM.    God  promises  to  give  force  to  their  words. 

halt  be  to  him  instead  of  God."    Moses,  on  the  part  of  God,  was  to  declare  to  him 
wliiil  111"  wii.-i  to  cuinmunicate  to  rii:ir;io.  c  r  to  tin-  jx-ople. 

'*  Uovlnn  enraKeU  to  remain  witli  .'  -hr  ..  li,.  di.i  not  depart  without  asking  his  consent,  although  the 
Dlvini-  1  aid  have  fully  jiistiHia  him.    lie  did  not,  however,  disclose  the  main  object  of  his 

JouriiiN  i  Nvhat  was  true. 

'■•  Th    .   ..  '•  rf-mumble  those  which  were  said  by  the  angel  to  Joseph,  when  he  was  ordered  to 

return  with  i  : mi  to  Kgypt.    Matt  2  :  20.    Pharao  and  the  relations  or  friends  of  the  Egyp- 

tiiin  whom  M'  ;   ^ro  now  dead. 


EXODUS    IV.  185 

an  ass :  and  returned  into  Egypt,  carrying  the  rod  of  God^''  in  his 
hand. 

21.  And  the  Lord  said  to  him  as  he  was  returning  into  Egypt : 
See  that  thou  do  all  the  wonders  before  Pharao,  which  I  have  put 
in  thy  hand :   I  will  harden  his  heart,^^  and  he  will  not  let  the  people 

go. 

22.  And  thou  shalt  say  to  him :  Thus  saith  the  Lord :  Israel^  is 
My  son,  My  first-born. 

23.  I  have  said  to  thee :  Let  My  son  go,  that  he  may  serve  Me, 
and  thou  wouldst  not  let  him  go  :  behold,  I  will  kill  thy  son,  thy^  first- 
born. 

24.  And  when  he  was  on  his  journey,  in  the  inn,  the  Lord^"*  met 
him,  and  would  have  killed  him.^ 

25.  Immediately  Sephora  took  a  sharp  stone,  and  circumcised  the 
foreskin  of  her  son,^^  and  touched  his  feet,^  and  said :  A  bloody 
spouse^  art  thou  to  me. 

26.  And  he  let  him  go^  after  she  had  said:  A  bloody  spouse  art 
thou  to  mq,  because  of  the  circumcision. 

27.  And  the  Lord  said  to  Aaron :  Go  into  the  desert  to  meet 
Moses.  And  he  went  forth  to  meet  him  in  the  mountain  of  God, 
and  kissed  him. 

28.  And  Moses  told  Aaron  all  the  words  of  the  Lord,  by  which  He 
had  sent  him,  and  the  signs  which  He  had  commanded. 

29.  And  they  came  together,  and  they  assembled  all  the  ancients 
of  the  children  of  Israel. 

30.  And  Aaron  spake  all  the  words  which  the  Lord  had  said  to 
Moses :  and  wrought  the  signs  before  the  people, 

31.  And  the  people  believed.^     And  they  heard  that  the  Lord  had 


^^  It  fs  so  styled  on  account  of  its  miraculous  uses. 

-'  God  ascribes  to  Himself  that  which  takes  place  by  the  free-will  of  man,  under  the  superintending 
control  of  Ilis  Providence.  lie  hardens  the  heart,  by  leaving  it  to  its  own  obduracy:  on  which  account 
Pharao  is  said  to  have  "hardened  his  own  heart."    E.vod.  8  :  15. 

^  Cherished  and  protected  as  an  only  beloved  son. 

83  The  pronoun  is  not  repeated  in  V.  21  jjy  jjjg  angel. 

"'  Appeared  in  a  threatening  attitude,  as  if  about  to  kill  Moses. 

^'  She  understood  that  the  neglect  of  this  rite  was  the  cause  of  the  Divine  displeasure. 

^  She  cast  the  foreskin  at  the  feet  of  Moses,  or  rather  touched  the  infant  with  the  blood  of  the  wound. 

'■^  The  term  "  spouse  "  is  said  to  have  been  usually  applied  to  any  infant  on  occasion  of  his  circumcision. 
Moses  might  also  be  styled  by  his  wife  a  spouse  of  blood,  with  reference  to  this  event.  Sept.  "The  blood 
of  the  circumcision  of  my  son  has  stood  still." 

-''  Grotius  understands  II.  that  Sephora  left  Moses  and  returned  to  her  father.     Pee  infra  IS  :  2. 

^  They  believed  the  Divine  message,  which  Aaron,  on  the  part  of  Moses,  had  delivered. 


186  THE    BOOK    OF    EXODUS. 

visited  the  children  of  Israel,  and  that  He  had  looked  on  their  afflic- 
tion :  and  falling  down,  they  worshipped/^^ 


CHAPTER   V. 

I'HARAO    REFUSETH    TO    LET    THE    PEOPLE    GO.       THEY    ARE    MORE    OPPRESSED. 

1.  After  these  things  Moses  and  Aaron  went  in,  and  said  to 
Pharao  :  Thus  saith  the  Lord  God  of  Israel :  Let  My  people  go,  that 
they  may  sacrifice^  to  Me  in  the  desert. 

2.  But  he  answered  :  Who  is  the  Lord,  that  I  should  hear  His  voice, 
and  let  Israel  go  ?    I  know  not  the  Lord,*^  neither  will  I  let  Israel  go. 

3.  And  they  said :  The  God  of  the  Hebrews  hath  called  us,^  to  go 
three  days'  journey  into  the  wilderness,  and  to  sacrifice  to  the  Lord 
our  God :  lest  pestilence,  or  the  sw^ord  fall  upon  us.^ 

4.  The  king  of  Egypt  said  to  them  :  Why  do  ye,  Moses  and  Aaron, 
draw  off  the  people  from  their  works  ?     Get  ye  to  your  burdens.^ 

5.  And  Pharao  said :  The  people  of  the  land  is  numerous  : .  ye  see 
that  the  multitude  is  increased  :®  how  much  more,  if  ye  give  them  rest 
from  their  works  V 

6.  Therefore  he  commanded  the  same  day  the  overseers  of  the 
works  and  the  taskmasters  of  the  people,  saying : 

7.  Ye  shall  no  longer  give  straw  to  the  people  to  make  brick  as 
heretofore ;  let  them  go  and  gather  straw. 

8.  And  ye  shall  lay  upon  them  the  same  task  of  bricks  as  hereto- 


•'  R.  and  Qerlacb  undfrstanfl  it  of  reverence  paid  to  Closes,  as  a  prophet  of  God.  It  may,  however,  be 
underatood  of  bomago  rendered  to  the  Deity,  on  the  manifestation  of  Hid  merciful  visitation. 

*  Pilgrimages  for  tba  purposes  of  worship  were  not  unknown  in  early  times.  The  Egyptians  In  vast 
multitudes  used  to  visit  Bubastis,  to  adore  Neut;  and  a  piece  at  Sarabel-el-Khadin  has  been  discovered 
full  of  Egyptian  buildings  and  pillars,  with  kings'  names  inscribeil.  P.  '•  Hold  a  feast  unto  Me."  [sacri- 
fices were  first  to  be  oirered,  and  feasts  made  on  the  victims.  Moses  did  not  feel  bound  to  state  his 
ulterior  views. 

"  Pharao  regarded  the  God  of  the  Hebrews  as  a  national  divinity,  and  would  not  yield  obedience  to 
His  commands,  especially  at  Ills  wor^blpper8  were  oppressed  and  enslaved,  as  if  His  protection  were 
UDAvailing. 

*  Supra  3  :  18. 

*  In  punlsbmeot  fur  neglectiog  to  worship  Him  in  the  place  and  manner  prescribed  by  Him. 

*  It  does  not  appear,  that  Moses  and  Aaron  had  to  share  the  hard  labors  of  their  brethren,  since  they 
went  about  freely.  The  words  addressed  to  them  by  Pharao  regarded  the  Hebrews  generally.  The 
distinction  of  classes  was  not  utterly  abolished  by  the  oppression  which  they  suffered. 

"  This  is  a  double  translation  of  one  phrase. 

^  II.  P.  "  Ye  make  them  rest  fVom  their  burdens." 


EXODUS    V.  187 

fore,  neither  shall  je  diminish  anything  of  it :  for  they  are  idle,  and 
therefore  they  cry,  saying :  Let  us  go  and  sacrifice  to  our  God. 

9.  Let  them  be  burdened  with  work,  and  let  them  fulfil  it ;  that 
they  may  not  hearken  to  lying  words. 

10.  And  the  overseers  of  the  works  and  the  taskmasters^  went 
out  and  said  to  the  people  :  Thus  saith  Pharao :  I  allow  you  no  straw  : 

11.  Go,  and  gather  it  where  ye  can  find  it:  neither  shall  anything 
of  your  work  be  diminished. 

12.  And  the  people  were  scattered  through  all  the  land  of  Egypt 
to  gather  straw.^ 

13.  And  the  overseers  of  the  works  pressed  them,  saying :  Fulfil 
your  work  every  day,  as  before  ye  were  wont  to  do,  when  straw  was 
given  you. 

14.  And  they  who  were  set  over  the  works  of  the  children  of 
IsraeP^  were  scourged  by  Pharao's  taskmasters,  saying :  Why  have 
ye  not  made  up  the  task  of  bricks,  both  yesterday  and  to-day,  as 
before  ? 

15.  And  the  ofiicers  of  the  children  of  Israel  came,  and  cried  out 
to  Pharao,  saying  :  Why  dealest  thou  so  with  thy  servants  ? 

16.  Straw  is  not  given  us,  and  bricks  are  required  of  us  as  before  : 
behold,  we  thy  servants  are  beaten  with  whips,  and  thy  people  is 
unjustly  dealt  with.^^ 

17.  And  he  said :  Ye  are  idle,^"^  and  therefore  ye  say :  Let  us  go 
and  sacrifice  to  the  Lord. 

18.  Go  therefore,  and  work  :  straw  shall  not  be  given  you,  and  ye 
shall  deliver  the  accustomed  number  of  bricks. 

19.  And  the  officers  of  the  children  of  Israel  saw  that  they  were 
in  evil  case,^^  because  it  was  said  to  them :  Aught  shall  not  be 
diminished  of  the  bricks  for  every  day. 

20.  And  they  met  Moses  and  Aaron,  who  stood  over  against  them 
as  they  came  out  from  Pharao : 

21.  And  they  said  to  them :  The  Lord  see  and  judge,^^  because  ye 


^  n.  p.  The  order  is  inverted.  The  taskmasters  were  Ejiyptians,  the  overseers  Hebrews,  to  whom  was 
intrusted  the  immediate  inspection  of  the  performance  of  the  work,  of  which  they  kept  an  account. 
P.  '•  Their  officers," 

■*  To  mix  up  with  the  clay.  "The  straw  was  chopped  small,  and  mixed  with  the  clay,  to  give  it  :i 
greater  coherence.    Those  bricks  were  not  burnt  in  kilns,  but  dried  in  the  sun."     Geddes. 

"^  The  superintendents  were  held  responsible  for  the  deficiencies,  and  punished. 

"  U.  P.  '-The  fault  is  in  thine  own  people."  The  Egyptians  required  what  was  not  possible.  V.  is 
styled  cautious  by  Pt. 

'"  11.  P.  repeats  "  idle." 

"  Their  own  situation  was  distressing,  being  obliged  to  exact  what  the  people  could  not  possibly  fulfil. 

'*  They  appeal  to  God  against  them,  as  the  authors  of  their  calamities. 


188  THE     BOOK    OF    EXODUS. 

have  made  our  savor  to  be  abhorred  before"  Pharao  and  his  servants, 
and  ye  have  given  him  a  sword  to  kill  us. 

22.  And  Moses  returned  to  the  Lord,  and  said  :  Lord,  why  hast 
Thou  afflicted  this  people  ?  w^herefore  hast  Thou  sent  me  ? 

23.  For  since  I  went  in  to  Pharao  to  speak  in  Thy  name,  he  hath 
afflicted  Thy  people :  and  Thou  hast  not  delivered  them.^^ 


CHAPTER   VI. 

GOD  RENEWETH  HIS  PROMISE.      THE  GENEALOGIES  OF  RUBEN,  SIMEON,  AND  LEVI,  DOWN 

TO    MOSES    AND    AARON. 

1.  And  the  Lord  said  to  Moses :  Now  thou  shalt  see  what  I  will 
do  to  Pharao  :  for  with  a  mighty  hand  shall  he  let  them  go,  and  wdth 
a  strong  hand  shall  he  cast  them  out  of  his  land.^ 

2.  And  the  Lord  spake  to  Moses,  saying :  I  am  the  Lord 

3.  Who  appeared  to  Abraham,  to  Isaac,  and  to  Jacob,  by  the  name 
of  ^God  Almighty :  and  My  name  Adonai^  I  did  not  show  them. 

>    4.  And  I  made  a  covenant  with  them,  to  give  them  the  land  of 
Canaan,  the  land  of  their  pilgrimage,  in  which  they  were  strangers. 

5.  I  have  heard  the  groaning  of  the  children  of  Israel,  whom  the 
Egyptians  oppress :  and  I  have  remembered'^  My  covenant. 

6.  Therefore  say  to  the  children  of  Israel :  I  am  the  Lord  who 
will  bring  you  out  from  the  work-prison'^  of  the  Egyptians,  and  will 
deliver  you  from  bondage ;  and  redeem  you  with  a  high  arm,  and 
great  judgments.® 

7.  And  I  will  take  you  to  Myself  for  My  people  :  I  will  be  your 


"  H.  p.  "In  the  eye*  of/'  Smell  and  night  are  combined  by  caiachresis,  in  the  figurative  language 
UMid  to  expreiig  tbo  odium  brought  on  them. 

*•  The  folicitude  of  Moses  for  the  Hebrews  emboldens  him  to  complain  of  their  apparent  abandonment 
to  their  oppretrora.    He  ascribes  to  God  the  affliction  which  they  suffer. 

*  Forced  by  Divine  chastisements,  lio  shall  drite  them  forth. 

*  3.     It  ha.1  here  llie  force  of:  in  the  character  of;  by  the  name  of. 

■•  niri'-  'lb'"  i"  the  inetrable  niimu,  commonly  pronounced  Jkhovah,  but  more  properly  Jao.  or 
.fahveh.  Auonai  is  hhi-cI  by  the  Jews  in  its  stead.  It  occurs  in  severnl  places  of  Genesis,  although  it  is 
Haid  not  to  have  Imou  inude  known  to  the  ancients,  probably  because  its  full  force  was  not  manifested. 
Supra  13 :  14. 

*  The  preparation  to  ex., m.  ll-  rovenant  is  described  as  an  act  of  memory,  although  God  cannot 
atrictly  be  said  to  remember,  hin.v  uli  things  are  oTer  present  to  Ilim. 

*  II.  r.  ••  From  under  the  burdens.'' 

"  With  power,  at  with  an  outstretched  arm,  and  with  chastisements. 


.   EXODUS    VI.  189 

God :  and  ye  shall  know  that  I  am  the  Lord  your  God,  who  brought 
you  out  from  the  work-prison  of  the  Egyptians : 

8.  And  brought  you  into  the  land,  which  I  sware^  to  give  to  Abra- 
ham, Isaac,  and  Jacob  :  and  I  will  give  it  you  to  possess :  I  am  the 
Lord.« 

9.  And  Moses  told  all  this  to  the  children  of  Israel :  but  they  did 
not  hearken  to  him,  through  anguish  of  spirit,  and  most  painful  work.^ 

10.  And  the  Lord  spake  to  Moses,  saying : 

11.  Go  in,  and  speak  to  Pharao  king  of  Egypt,  that  he  let  the 
children  of  Israel  go  out  of  this  land. 

12.  Moses  answered  before  the  Lord:  Behold,  the  children  of 
Israel  do  not  hearken  to  me  :  and  how  will  Pharao  hear  me,  especially 
as  I  am  of  uncircumcised  lips  ?^^ 

13.  And  the  Lord  spake  to  Moses  and  Aaron,  and  He  gave  them 
a  charge  to  the  children  of  Israel,  and  to  Pharao  the  king  of  Egypt, 
that  they  should  bring  forth  the  children  of  Israel  out  of  the  land  of 
Egypt. 

14.  These  are  the  heads  of  their  houses  by  their  families."  The 
sons  of  Ruben  the  first-born  of  Israel :  Henoch  and  Phallu,  Hesron 
and  Charmi. 

15.  These  are  the  families  of  Ruben.^^  The  sons  of  Simeon, 
Jamuel,  and  Jamin,  and  Ahod,^^  and  Jachin,  and  Soar,^^  and  Saul 
the  son  of  a  Canaanitess :  these  are  the  families  of  Simeon. 

16.  And  these  are  the  names  of  the  sons  of  Levi  by  their  families  : 
Gerson  and  Caath  and  Merari.  And  the  years  of  the  life  of  Levi 
were  a  hundred  and  thirty-seven.^^ 

IT.  The  sons  of  Gerson  '}^  Libni  and  Semei,  by  their  families. 

18.  The  sons  of  Caath  :^^  Amram,  and  Isaar,  and  Hebron,  and 
Oziel.    And  the  years  of  Caath' s  life  were  a  hundred  and  thirty-three. 

19.  The  sons  of  Morari :  Moholi  and  Musi.  These  are  the  families 
of  Levi  by  their  generations. 

'  Lit.  "Lifted  up  My  hand."    It  is  the  attitude  of  one  swearing. 

»  This  is  added  by  way  of  confirmation. 

*  H.  P.  "Bondage."  Their  distress  of  mind  rendered  them  unwilling  to  pay  attention  to  the  promises 
of  Moses. 

*°  He  may  have  been  tongue  tied,  or  otherwise  of  imperfect  utterance. 

"  This  genealogical  table  is  here  inserted,  that  the  descent  of  Moses  and  Aaron  may  be  established  at 
the  commencement  of  their  public  life.  The  genealogy  of  Ruben  and  Simeon  is  first  stated,  in  order  to 
proceed  to  that  of  Levi,  the  third  son,  from  whom  Moses  and  Aaron  descended. 

i«  1  Par.  4  :  24. 

"  His  family  is  omitted  in  Numb.  2G  :  12,  probably  because  it  became  extinct. 

"  Zare.     Numb.  26  :  13. 

"  The  age  of  Levi  is  stated,  because  he  was  the  stem  from  which  Mosos  was  derived.  For  the  same 
reason  the  age  of  Caath  and  Amram  is  subsequently  stated. 

i«  1  Par.  6: 1 ;  23  :  6.  '■■  Numb.  3  :  19;  26  :  57,  58;  1  Par.  6  :  2;  23  :  12. 


190  THE    BOOK     OF    EXODUS. 

20.  And  Amram  took  to  wife  Jochabed  his  aunt  by  the  father's 
side :  and  she  bare  him  Aaron  and  Moses. ^^  And  the  years  of  Am- 
ram's  life  were  a  hundred  and  thirty-seven. 

21.  The  sons  also  of  Isaar  :  Gore,  and  Nepheg,  and  Zechri. 

22.  The  sons  also  of  Oziel :  Mizael,  and  Elizaphan,  and  Sethri. 

23.  And  Aaron  took  to  wife  Elizabeth,^^  the  daughter  of  Aminadab, 
sister  of  Nahason,  who  bare  him  Nadab,  and  Abiu,  and  Eleazar,  and 
Ithamar. 

24.  The  sons  also  of  Core :  Aser,  and  Elcana,  and  Abiasaph.  These 
are  the  kindred  of  the  Corites. 

25.  But  Eleazar,  the  son  of  Aaron,  took  a  wife  of  the  daughters 
of  Phutiel :  and  she  bare  him  Phinees.  These  are  the  heads  of  the 
Levitical  families  by  their  kindred. 

26.  These  are  Aaron  and  Moses,  whom  the  Lord  commanded  to 
bring  forth  the  children  of  Israel  out  of  the  land  of  Egypt  by  their 
companies.^ 

27.  These  are  they  who  speak^^  to  Pharao,  king  of  Egypt,  in 
order  to  bring  out  the  children  of  Israel  from  Egypt :  these  are  that 
Moses^  and  Aaron, 

28.  In  the  day  when  the  Lord  spake  to  Moses  in  the  land  of  Egypt. 

29.  And  the  Lord  spake  to  Moses,  saying :  I  am  the  Lord :  speak 
thou  to  Pharao,  king  of  Egypt,  all  that  I  say  to  thee. 

30.  And  Moses  said  before  the  Lord :  Lo,  I  am  of  uncircumcised 
lips  :  how  will  Pharao  hear  me  ? 


CHAPTER    VIL 

MOSES  AND  AARON  GO  IN  TO  PHARAO  :  THEY  TURN  THE  ROD  INTO  A  SERPENT  ;  AND 
THE  WATERS  OF  EGYPT  INTO  BLOOD,  WHICH  WAS  THE  FIRST  PLAGUE.  THE  MA- 
GICIANS   DO    THE    like;    AND    PHARAO'S    HEART    IS    HARDENED. 

1.  And  the  Lord  said  to  Moses :  Behold,  I  have  appointed  thee 
the  God  of  Pharao  :'  and  Aaron,  thy  brother,  shall  be  thy  prophet.'-^ 

"  Th«y  ar«  placed  h«Te  la  tbe  order  of  their  birth.  Sam..  Vat.,  Syr.,  and  a  H.  MS.,  add :  "and  Mary 
their  •liter." 

»  P.  »*  KlUheba."    The  meaning  is :  "  Oath  of  the  Lord."  «  n^  p^  «  Armies." 

*'  The  present  participle  in  U.  denotes  what  they  were  wont  to  do. 

**  The  order  of  dignity  1$  here  attended  to  in  the  position  of  the  names.  Seniority  is  regarded  iu  v. 
26.    **  That  Mom*,"  mean*  the  selfiame  Individual.    It  marks  his  identity  emphatically. 

'  P.  "A  god  to  Pharao."    E.xerclsing,  as  it  were,  Ditine  power  in  his  regard. 

*  To  declare  Ilia  will  to  Pharao  and  the  people. 


EXODUS    VII.  191' 

2.  Thou  shalt  speak  to  him  all  that  I  command  thee  :^  and  he  shall 
speak  to  Pharao,  that  he  let  the  children  of  Israel  go  out  of  his  land. 

3.  But  I  will  harden  his  heart,''  and  multiply  My  signs  and  wonders 
in  the  land  of  Egypt, 

4.  And  he  will  not  hear  you  :  and  I  will  lay  My  hand  upon  Egypt,* 
and  will  bring  forth  My  army^  and  My  people,  the  children  of  Israel, 
out  of  the  land  of  Egypt,  by  great  judgments.^ 

5.  And  the  Egyptians  shall  know  that  I  am  the  Lord  when  I  stretch 
forth  My  hand  upon  Egypt,  and  bring  forth  the  children  of  Israel 
out  of  the  midst  of  them. 

6.  And  Moses  and  Aaron  did  as  the  Lord  commanded :  so  did  they. 

7.  And  Moses  was  eighty  years  old,  and  Aaron  eighty-three,  when 
they  spake  to  Pharao. 

8.  And  the  Lord  said  to  Moses  and  Aaron : 

9.  When  Pharao  shall  say  to  you,  Show  signs  :^  thou  shalt  say  to 
Aaron :  Take  thy  rod,^  and  cast  it  down  before  Pharao,  and  it  shall 
be  turned  into  a  serpent. 

10.  So  Moses  and  Aaron  went  in  unto  Pharao,  and  did  as  the  Lord 
had  commanded.  And  Aaron  took  the  rod  before  Pharao  and  his 
servants,  and  it  was  turned  into  a  serpent. 

11.  And  Pharao  called  the  wise  men  and  the  magicians  :^^  and  they 
also  by  Egyptian  enchantments^^  did  in  like  manner. 

12.  And  they,  every  one,  cast  down  their  rods,  and  they  were 
turned  into  serpents :  but  Aaron's  rod  devoured  their  rods.^^ 

13.  And  Pharao's  heart  was  hardened  :^^  and  he  did  not  hearken 
to  them,  as  the  Lord  had  said.^^ 


'  Supra  4:15. 

*  God  speaks  as  if  He  caused  the  obduracy  which  in  Uis  just  coun.sels  He  permitted.  St.  Augnstin 
ob!=erves,  that  "God  hardens  not  by  infusing  malice,  but  by  withholding  mercy."  Qucest.  in  Exod.  23,  cap. 
194,  n.  14. 

^  To  strike  it  with  various  calamities.  "  U.  P.  "  Mine  armies." 

"^  Chastisements.     Supra  C  :  6. 

*  II.  P.  '•  Show  a  miracle  for  you."    The  pronoun  is  omitted  by  Y.  as  redundant. 
^  That  which  Moses  put  in  his  hands. 

"*  Men  who  professed  wisdom  and  used  incantations.  The  leaders  were  Jannes  atid  Mambres,  as  St. 
Paul  states,  2  Tim.  3:8:  which  is  also  conformable  to  the  tradition  preserved  in  the  Jewish  writings. 

"  II.  P.  "With  their  enchantments."  V.  adds:  "Et  arcana  qua^dam."  It  may  hare  been  a  mere  optical 
illusion,  or  real  serpents  may  have  been  instantaneously  transferred  from  distant  places,  by  demoniac 
agency.    St.  Gregory  of  Xyssa  regards  the  whole  as  deception.     De  vita  Mosis. 

'^  This  was  sufficient  to  distinguish  the  real  miracle  from  the  imitation.  When  God  permits  extraor- 
dinary effects,  apparently  miraculous,  in  support  of  error,  He  does  not  fail  to  mark  true  miracles  by 
distinct  characteristics. 

"  L.  "Hard."  P.  "The  Lord  hardened."  II.  does  not  express.  " The  Lord."  It  is  the  same  as  infrOf 
V.  22.    It  marks  the  obstinacy  and  fixed  determination  of  Pharao. 

"  V.  "  Prooceperat."  It  means  here,  and  in  various  other  places,  a  previous  declaration.  Infra  v. 
22  :  8  ;  15  :  10. 


192  THE    BOOK     OF    EXODUS. 

14.  And  the  Lord  said  to  Moses:  Pharao's  heart  is  hardened:  he 
will  not  let  the  people  go. 

15.  Go  to  him  in  the  morning ;  behold,  he  will  go  out  to  the  water  ;'^ 
and  thou  shalt  stand  on  the  bank  of  the  river  to  meet  him :  and  thou 
shalt  take  in  thy  hand  the  rod  which  was  turned  into  a  serpent. 

16.  And  thou  shalt  say  to  him :  The  Lord  God  of  the  Hebrews 
hath  sent  me  to  thee,  saying :  Let  My  people  go  to  sacrifice  to  Me 
in  the  desert :  and  hitherto  thou  wouldst  not  hear. 

17.  Thus  therefore  saith  the  Lord :  In  this  thou  shalt  know,  that 
I  am  the  Lord:  behold,  I  will  strike  with  the  rod  that  is  in  My  hand,'^ 
the  water  of  the  river,  and  it  shall  be  turned  into  blood. 

18.  And  the  fishes,  which  are  in  the  river,  shall  die,  and  the  waters 
shall  be  corrupted :  and  the  Egyptians  shall  be  afflicted,  when  they 
drink^^  the  water  of  the  river. 

19.  The  Lord  also  said  to  Moses :  Say  to  Aaron,  Take  thy  rod, 
and  stretch  forth  thy  hand  upon  the  waters  of  Egypt,  and  upon  their 
rivers,  and  streams  and  pools,  and  all  the  ponds  of  water,  that  they 
may  be  turned  into  blood :  and  let  blood  be  in  all  the  land  of  Egypt, 
both  in  vessels  of  wood  and  of  stone.^^ 

20.  And  Moses  and  Aaron  did  as  the  Lord  had  commanded  :^^  and 
lifting  up  the  rod,  he  struck  the  water  of  the  river  before  Pharao  ^and 
his  servants,  and  it  was  turned  into  blood. 

21.  And  the  fishes  that  were  in  the  river  died,  and  the  river  be- 
came tainted,  and  the  Egyptians  could  not  drink  the  water  of  the 
river ;  and  blood  was  in  all  the  land  of  Egypt. 

22.  And  the  magicians  of  the  Egyptians  with  their  enchantments 
did  in  like  manner  :^  and  the  heart  of  Pharao  was  hardened ;  and  he 
did  not  hear  them,  as  the  Lord  had  said : 

23.  And  he  turned  himself  away,  and  went  into  his  house ;  and  he 
set  not  his  heart  to  it  even  this  time. 

24.  And  all  the  Egyptians  dug  round  about  the  river  for  water  to 
drink :  for  they  could  not  drink  of  the  water  of  the  river. 

25.  And  seven  days  were  fully  ended,  after  the  Lord  struck  the 


>*  Probably  to  bathe,  or  to  obnerre  th«  height  to  which  the  Nile  had  risen. 

"  Th«  rod  wa»  In  the  band  of  Moses,  who  spoke  in  the  Divine  name.  Aaron,  however,  was  to  perform 
the  action.    Infra  t.  10. 

»'  II.  F.  "  Will  loathe  to  drink."    The  water  of  the  Nile  is  ordinarily  delicious  to  the  tiste. 

"  The  wuter  already  in  th«Ir  houses,  in  wooden  or  stone  vessels,  was  ufTected  by  the  scourge. 

w  h\fra  17  :  6;  Ps.  77  :  44. 

•»  By  digging,  or  otherwise,  they  procured  some  water,  which  they  changed  in  like  manner.  Infra  v. 
24:  Wisdom  17:  7. 

"  The  continuanot  of  the  ehaog*  showed  its  reality.     Altlough  it  was  general  throughout  the 


EXODUS    VIII.  193 


CHAPTER    yill. 

THE  SECOND  PLAGUE  IS  OF  FROGS  :  PIIAKAO  PROMISETH  TO  LET  THE  ISRAELITES  GO, 
BUT  BREAKS  HIS  PROMISE.  THE  THIRD  PLAGUE  IS  OF  GXATS.  THE  FOURTH  IS 
OF  FLIES.  PHARAO  AGAIN  PROMISETH  TO  DISMISS  THE  PEOPLE,  BUT  DOTH  IT 
NOT. 

1.  And  the  Lord  said  to  Moses  :  Go  in  to  Pliarao,  and  say  to  him  : 
Thus  saith  the  Lord :  Let  My  people  go  to  sacrifice  to  Me. 

2.  But  if  thou  wilt  not  let  them  go,  behold,  I  will  strike  all  thy 
borders^  with  frogs. 

3.  And  the  river  shall  bring  forth  an  abundance  of  frogs ;  which 
shall  come  up,^  and  enter  into  thy  house,  and  thy  bed-chamber,  and 
upon  thy  bed,  and  into  the  houses  of  thy  servants,  and  to  thy  people, 
and  into  thy  ovens,^  and  into  the  remains  of  thy  meats  :* 

4.  And  the  frogs  shall  come  in  to  thee,  and  to  thy  people,  and  to 
all  thy  servants.^ 

5.  And  the  Lord  said  to  Moses  :  Say  to  Aaron  :  Stretch  forth  thy 
hand^  upon  the  streams,  and  upon  the  rivers  and  the  pools,  and  bring 
forth  frogs  upon  the  land  of  Egypt.'^ 

6.  And  Aaron  stretched  forth  his  hand  upon  the  waters  of  Egypt : 
and  the  frogs  came  up,  and  covered  the  land  of  Egypt. 

7.  And  the  magicians  also  by  their  enchantments  did  in  like  man- 
ner :  and  they  brought  up  frogs  upon  the  land  of  Egypt. 

8.  But  Pharao  called  Moses  and  Aaron,  and  said  to  them  : 
Pray  ye  to  the  Lord  to  take  away  the  frogs  from  me  and  from  my 
people :  and  I  will  let  the  people  go  to  sacrifice  to  the  Lord. 

9.  And  Moses  said  to  Pharao  :  Set  me  a  time^  when  I  shall  pray 
for  thee,  and  for  thy  servants,  and  for  thy  people,  that  the  frogs  may 
be  driven  away  from  thee  and  from  thy  house,  and  from  thy  servants, 
and  from  thy  people  :^  and  may  remain  only  in  the  river. 


branches,  or  canals,  of  the  Nile,  it  appears  that  the  Egyptians  succeeded  in  getting  water  for  absolute 
necessity. 

*  The  whole  country.  -  From  the  river.  ^  Into  dry  places  which  they  usually  shun. 

*  P.  "  Kneading  troughs."    Some  take  it  to  mean  the  meat-pantry. 

*  These  verses  are  at  the  end  of  ch.  7,  in  ed.  P.  V. 

"  II.  P.  "  With  thy  rod.-'     Sept.,  Sam.,  Syr.,  Ar.,  V.  '  Wisdom  17  :  7. 

*  P.  ''Glory  over  me."  L.  "Arrogate  to  thyself  glory  over  me."  In  allowing  Pharao  to  fix  a  time  for 
obtaining  relief  by  prayer.  Moses  appeared  to  put  himself  in  his  power.  Adam  Clarke  thinks  that  V. 
ecives  a  clear  and  good  meaning. 

'  V.  '-From  thy  servants  and  from  thy  people."'  This  clause  is  not  in  U.,  but  is  in  Sam.  It  is  a  repe- 
tition, after  the  manner  of  ancient  writers. 


194  THE    BOOK    OF    EXODUS. 

10.  And  he  answered :  To-morrow.  But  he  said :  According  to 
thy  word/®  that  thou  mayest  know  that  there  is  none  like  to  the 
Lord  our  God. 

11.  And  the  frogs  shall  depart  from  thee,  and  from  thy  house, 
and  from  thy  servants,  and  from  thy  people ;  and  shall  remain  in 
the  river  only. 

12.  And  Moses  and  Aaron  went  forth  from  Pharao :  and  Moses 
cried  to  the  Lord  for  the  promise  which  he  had  made  to  Pharao 
concerning  the  frogs. 

13.  And  the  Lord  did  according  to  the  word  of  Moses  :^^  and  the 
frogs  died  out  of  the  houses,  and  out  of  the  villages,  and  out  of  the 
fields : 

14.  And  they  gathered  them  together  into  immense  heaps :  and 
the  land  was  infected.'^ 

15.  And  Pharao  seeing  that  rest  was  given,  hardened  his  own 
heart,^*  and  did  not  hear  them,  as  the  Lord  had  said. 

16.  And  the  Lord  said  to  Moses :  Say  to  Aaron :  Stretch  forth 
thy  rod,  and  strike  the  dust  of  the  earth :  and  may  gnats^^  be  in  all 
the  land  of  Egypt. 

17.  And  they  did  so.  And  Aaron  stretched  forth  his  hand,  hold- 
ing the  rod :  and  he  struck  the  dust  of  the  earth,  and  gnats  came  on 
men  and  on  beasts  :^*  all  the  dust  of  the  earth  was  turned  into  gnats 
throughout  all  the  land  of  Egypt. 

18.  And  the  magicians  with  their  enchantments  did  in  like  manner, 
to  produce  gnats,  and  they  could  not  :^^  and  gnats  were  as  well  on 
men  as  on  beasts. 

19.  And  the  magicians  said  to  Pharao  :  This  is  the  finger  of  God.^'' 
And  Pharao' 8  heart  was  hardened  :  and  he  hearkened  not  unto  them, 
as  the  Lord  had  before  said. 

20.  The  Lord  also  said  to  Moses :   Arise  early,  and  stand  before 


••  V.  ♦•  FadaiD,**  in  not  exprcaned  in  II.  Moses  must  haye  been  Divinely  moTed  to  accept  the  challenge 
Man  ennoot  demand  a  miracle  with  confldencc,  unless  under  supernatural  impulse. 

"  P.  «*BMaaM  of  the  fkt>gs  which  he  had  brought  against  Pharao."  Sept.  understood  it  of  the  engage- 
ment entered  Into  with  Pharao  for  the  destruction  of  the  frogs.  „cpi  roi  hptafiofi  rwv  Parpaxoiv,  wj  era- 
{aw  ^ap«t'f'  ^-  •»  •••'•  manner.  This  is  the  most  natural  meaning,  and  i«  supported  by  Ben  Eiram. 
and  admitted  by  R.  to  be  not  unsuitable.  M.  may  be  rendered :  "  Moses  cried  to  the  Lord  for  the  matter 
of  the  fiogs  which  he  arranged  with  Pharao.'> 

'^  Their  stench  was  like  pestilence. 

■*  This  Is  an  extraordinary  Instance  of  human  perversity. 

»*  P.  "  Lice."  Joaepbus,  likewlaa  Walton,  Oeddes,  and  R,  reject  it.  R.  follows  ?ept.  V.  "  Sciniphes."^ 
Oeddes:  *-Onat"    Clarke:  "Tick."    Some,  "  Anta ;"  aome,  •♦  Mosquitoes." 

'*  They  set  the  animals  furious.  * 

••  It  pleased  Ood  to  control  their  power,  w>  that  they  could  not  produce  a  multitude  of  the.«e  insectp. 

"  Tbt  flniter  of  Qod  denotes  the  marked  exercise  of  Divine  power.  The  magicians  acknowledged  that 
9od  gave  their  rivals,  kfoaea  and  .^aron.  a  decided  advantage  in  this  respect. 


EXODUS    VIII.  195 

Pharao :  for  he  will  go  forth  to  the  \Yater :  and  say  to  him :    Thus 
saith  the  Lord  :  Let  My  people  go  to  sacrifice  to  Me. 

21.  But  if  thou  wilt  not  let  them  go,  behold  I  will  send  in  upon 
thee,  and  upon  thy  servants,  and  upon  thy  houses,  all  kind  of  flies  :^^ 
and  the  houses  of  the  Egyptians  shall  be  filled  with  flies  of  divers 
kinds,  and  the  whole  land  in  which  they  shall  be. 

22.  And  I  will  make  the  land  of  Gessen,  in  which  My  people 
dwell,  wonderfuP^  in  that  day,  so  that  flies  shall  not  be  there :  and 
thou  shalt  know  that  I  am  the  Lord  in  the  midst  of  the  earth. 

23.  And  I  will  put  a  division^*^  between  My  people  and  thy  people : 
to-morrow  shall  this  sign  be. 

24.  And  the  Lord  did  so.  And  there  came  a  very  grievous  swarm 
of  flies  into  the  liouses^^  of  Pharao  and  of  his  servants,  and  into  all 
the  land  of  Egypt :  and  the  land  was  corrupted  by  these  flies.^'^ 

25.  And  Pharao  called  Moses  and  Aaron,  and  said  to  them  :  Go, 
and  sacrifice  to  your  God  in  this  land. 

26.  And  Moses  said :  It  cannot  be  so :  for  we  shall  sacrifice  the 
abominations^  of  the  Egyptians  to  the  Lord  our  God :  now  if,  in 
their  presence,  w^e  kill  those  things  which  the  Egyptians  worship, 
they  will  stone  us.^'* 

27.  We  will  go  three  days'  journey  into  the  wilderness :  and  we 
will  sacrifice^^  to  the  Lord  our  God,  as  He  hath  commanded  us. 

28.  And  Pharao  said :  I  will  let  you  go  to  sacrifice  to  the  Lord 
your  God  in  the  wilderness :  but  go  no  farther :  pray  for  me. 

29.  And  Moses  said :  I  will  go  out  from  thee,  and  will  pray  to  the 
Lord :  and  the  flies  shall  depart  from  Pharao,  and  from  his  servants, 
and  from  his  people  to-morrow :  but  do  not  deceive  any  more,  in  not 
letting  the  people  go  to  sacrifice  to  the  Lord. 

30.  So  Moses  went  out  from  Pharao,  and  prayed  to  the  Lord. 


'^  Wigdom  6:9.  P.  "Swarms  of  flies.'-  L.  "Wild  beapts."]  Sept.  Kwoiivta  :  "The  dogfly."  This 
being  the  uniform  rendering  of  Sept.,  who  are  acknowledged  to  have  had  great  knowledge  of  Egyptian 
matters,  seems  preferable.    The  dogfly  is  very  troublesome,  and  renews  its  attacks  incessantly. 

"  P.  "I  will  sever."  The  land  of  Gessen  was  distinguished  from  the  rest  of  Egypt  by  its  exemption 
from  the  plague.    Ad.  Clarke  favors  V. 

■20  a  rpjjg  Hebrew  word  commonly  signifies  redemption  .  .  .  but  the  Septuagint,  Syriac,  and  Vulgate 
have  words  denoting  distinction  .  .  .  and  this,  or  some  such  term,  the  context  seems  to  require."  Geddes. 

""^  U.  P.  "  House." 

^^  R.  remarks  that  St.  Jerome  rightly  used  the  demonstrative  pronoun  in  this  place  to  express  the 
article. 

^^  The  ox  and  other  animals  which  the  Egyptians  worfhipped.  These  would  regard  their  immolation 
as  abominable.    The  Israelites  considered  it  an  abomination  to  worship  such  animals. 

'^'  It  does  not  appear  that  stoning  was  a  legal  punishment  among  the  Egyptians  :  but  it  might  be  the 
result  of  popular  excitement. 

'■■'  Supra  3  :  18. 


196  THE    BOOK    OF    EXODUS. 

31.  And  He  did  according  to  his  word  :^  and  he  took  away  the 
flies  from  Pharao,  and  from  his  servants,  and  from  his  people :  not  so 
much  as  one  was  left. 

32.  And  the  heart  of  Pharao  was  hardened,^  so  that  not  even  this 
time  would  he  let  the  people  go. 


CHAPTER   IX. 

THE  FIFTH  PLAGUE  IS  A  MURRAIN  AMONG  THE  CATTLE.  THE  SIXTH,  OF  BILES  IX 
MEN  AND  BEASTS.  THE  SEVENTH,  OF  HAIL.  PHARAO  PROMISETH  AGAIN  TO  LET 
THE   PEOPLE    GO,   AND    BREAKETH    HIS   WORD. 

1.  And  the  Lord  said  to  Moses :  Go  in  to  Pharao,  and  speak  to 
him :  Thus  saith  the  Lord  God  of  the  Hebrews :  Let  My  people  go 
to  sacrifice  to  Me. 

2.  But  if  thou  refuse,  and  hold^  them  : 

3.  Behold  My  hand^  shall  be  upon^  thy  fields :  and  a  grievous  mur- 
rain upon  thy  horses,  and  asse^,  and  camels,  and  oxen,  and  sheep. 

4.  And  the  Lord  will  make  a  w^onderful  difierence  between  the 
cattle*  of  Israel  and  the  cattle  of  the  Egyptians,  that  nothing  at  all 
shall  die  of  all  that  belongeth  to  the  children  of  Israel. 

5.  And  the  Lord  appointed  a  time,  saying :  To-morrow  will  the 
Lord  do  this  in  the  land. 

6.  The  Lord  therefore  did  this  the  next  day :  and  alP  the  beasts 
of  the  Egyptians  died :  but  of  the  beasts  of  the  children  of  Israel 
not  one  died. 

7.  And  Pharao  sent  to  see ;  and  there  was  not  one  dead  of  the 
cattle  of  the  Israelites.  And  Pharao' s  heart  was  hardened,  and  he 
did  not  let  the  people  go. 

8.  And  the  Lord  said  to  Moses  and  Aaron  :  Take  to  you  handfuls 


"  H.  p.  ••The  Lord  did  nccording  to  the  word  of  Mow*." 
"  II.  8«pt  P.  "  Pb«r»o  hardened  his  heart  at  thin  time  also." 

«  n.  P.  •♦To  let  them  go."  o  H.  p.  'Th*-  hand  of  the  I^rd." 

■  H.  P.  "  Upon  thy  cattle  which  is  in  the  fluid.*' 
*  y.  *♦  I^Mettionei.**    It  corre^nda  to  II.  for  cattle. 

»  Some  of  all.    "  When  they  are  all  said  to  hare  died,  we  must  understand  it  of  a  great  number,  as  we 
find  cattle  still  allT©  (v  10).  or  rather  that  this  plagtio  affected  every  species  of  cattle."    Ocddes. 


EXODUS    IX.  197 

of  ashes  out  of  the  furnace,^  and  let  Moses  sprinkle  it  in  the  air^  in 
the  presence  of  Pharao. 

9.  And  let  dust  be  upon  all  the  land  of  Egypt  :^  for  biles  and 
swelling  blains  shall  be  both  in  men  and  beasts,  in  the  whole  land  of 
Egypt. 

10.  And  they  took  ashes  out  of  the  furnace,  and  stood  before 
Pharao :  and  Moses  sprinkled  it  in  the  air :  and  biles  came  with 
swelling  blains  in  men  and  beasts. 

11.  Neither  could  the  magicians  stand  before  Moses,^  for  the  biles 
which  were  upon  them,  and  in  all  the  land^^  of  Egypt. 

12.  And  the  Lord  hardened  the  heart  of  Pharao,  and  he  hearkened 
not  unto  them,  as  the  Lord  had  spoken  to  Moses. 

13.  And  the  Lord  said  to  Moses :  Arise  in  the  morning,  and  stand 
before  Pharao,  and  say  to  him :  Thus  saith  the  Lord  God  of  the 
Hebrews :  Let  My  people  go  to  sacrifice  to  Me. 

14.  For  I  will  at  this  time  send  all  My  plagues  upon  thy  heart,^^ 
and  upon  thy  servants,  and  upon  thy  people :  that  thou  mayest  know 
that  none  is  like  Me  in  all  the  earth. 

15.  For  now  I  will  stretch  out  My  hand  to  strike  thee  and  thy 
people  with  pestilence,  and  thou  shalt  perish  from  the  earth.^^ 

16.  And  therefore  have  I  raised  thee  up,  that  I  may  show  in  thee 
My  power,^^  and  that  My  name  may  ]^e  spoken  of  throughout  all  the 
earth.^^ 

17.  Dost  thou  yet  hold  back^^  My  people,  and  wilt  thou  not  let 
them  go  ? 

18.  Behold,  I  will  cause  it  to  rain  to-morrow  at  this  same  hour,'^ 


*'  Such  as  is  used  for  the  working  of  iron. 

■"  The  pprinkiing  of  the  dust  was  th«  occasion  of  the  biles  and  blains.  inasmuch  as  God  willed  this 
result  to  follow. 

*  The  dust  which  Moses  cast  into  the  air  in  presence  of  Pharao,  was  to  serve  as  the  occasion  of  the 
biles  everywhere  throughout  all  Egypt. 

*  These  biles,  although  troublesome,  do  not  appear  to  have  been  fatal.  U.  1'.  -'The  boil  was  upon  the 
magicians." 

»»  "The  land"  is  in  a  MS.     K. 

"  God  threatens  to  send  very  severe  plagues,  by  which  the  heart  of  Pharao  may  be  struck  painfully. 

'-  n.  is  in  the  past  form.  L.  ''  For  even  now  I  might  have  stretched  out  my  hand."  God  declares  what 
would  ensue,  if  He  should  send  pestilence.  He  abstained,  however,  and  reserved  Pharao  for  other  visita- 
tions of  His  justice. 

13  j^    iirj-Q  thee."     St.  Paul,  however,  quotes  it,  "  In  thee;"  as  Sept.  renders  it. 

'*  With  a  perfect  foreknowledge  of  the  obstinacy  of  Pharao,  God  raised  him  to  the  throne,  being  deter- 
mined to  show  forth  the  Divine  power,  by  the  final  liberation  of  the  people,  notwithstanding  the  resist- 
ance of  the  tyrant.     P>om.  9  :  17. 

'*  The  verb  signifies  to  exalt  oneself,  or  to  raise  a  barrier.  P.  "Exaltest  thou  thyself  against  My 
people?"     L.  ''Dost  thou  wantonly  oppress  My  people  ?" 

'"  The  time  is  designated  with  precision,  in  order  to  leave  no  doubt  of  the  miraculous  character  of  the 
hail-storm. 


198  THE    BOOK    OF    EXODUS. 

an  exceedingly  great  hail ;  such  as  hath  not  been  in  Egypt  from  the 
beginning,^^  until  this  present  time. 

19.  Send,  therefore,  presently,  and  gather  together  thy  cattle, 
and  all  that  thou  hast  in  the  field :  for  men  and  beasts,  and  all  that^^ 
shall  be  found  abroad,  and  not  gathered  together  out  of  the  fields, 
which  the  hail  shall  fall  upon,  shall  die. 

20.  He  who  feared  the  word  of  the  Lord  among  the  servants  of 
Pharao,  made  his  servants  and  his  cattle  flee  for  shelter  :^^ 

21.  But  he  who  regarded  not  the  word  of  the  Lord,  left  his  servants 
and  his  cattle  in  the  fields. 

22.  And  the  Lord  said  to  Moses  :  Stretch  forth  thy  hand  towards 
heaven,  that  hail  may  be  in  the  whole  land  of  Egypt,  upon  men,  and 
upon  beasts,  and  upon  every  herb  of  the  field  in  the  land  of  Egypt. 

23.  And  Moses  stretched  forth  his  rod  towards  heaven  :^  and  the 
Lord  sent  thunder  and  hail,  and  lightnings^^  running  along  the  ground  : 
and  the  Lord  rained  hail  upon  the  land  of  Egypt. 

24.  And  the  hail,  and  fire  mixed  with  it,  drove  on  together  :^  and 
the  hail  was  greater  than  was  ever  before  in  the  whole  land  of  Egypt, 
since  it  became  a  nation. 

25.  And  the  hail  destroyed,  through  all  the  land  of  Egypt,  all 
things  which  were  in  the  fields,  both  man  and  beast :  and  the  hail 
smote  every  herb  of  the  field,  jpid  it  brake  every  tree  of  the  country. 

26.  Only  in  the  land  of  Gessen,  where  the  children  of  Israel  were, 
the  hail  fell  not. 

27.  And  Pharao  sent,  and  called  for  Moses  and  Aaron,  saying  to 
them :  I  have  sinned  this  time  also :  The  Lord  is  just :  I  and  my 
people  are  wicked. 

28.  Pray  ye  to  the  Lord  that  the  thunderings  of  God^^  and  the 
hail  may  cease  i^  and  I  will  let  you  go,  and  ye  shall  stay  here  no 
longer. 

29.  Moses  said :  As  soon  as  I  shall  have  gone  out  of  the  city,^^  I 
will  stretch  forth  my  hands  to  the  Lord  ;  and  the  thunders  shall  cease, 
and  the  hail  shall  be  no  more :  that  thou  mayest  know,  that  the  earth 
is  the  Lord's : 


"  From  lt«  flrnt  settlement  "  "And  all."    This  is  added. 

»  Wisdom  16  :  16. 

"  II.  P.  "  Fire."    Thunderbolts  are  meant:  fire  docs  not  run  along  the  ground,  but  ri.«e8  on  high. 
'^  Wisdom  19  :  19.    II.  observes,  that  St.  Jerome  ban  seised  the  meaning  of  the  text. 
»  P.  '•  .Mighty  thunderings."     II.  "  Voices  of  God." 

*"  Ooddes  observes :  "  The  Hebrew  phrase  is  well  expressed  by  the  ut  detinant  of  the  Vulgate." 
»»  Moses  chose  to  retire  from  the  city,  in  order  to  pray  without  interruption.    This  also  served  to  mark 
the  supernatural  character  of  the  relief. 


EXODUS    X.  199 

30.  But  I  know  that  neither  thou  nor  thy  servants  do  yet  fear  the 
Lord  God. 

31.  The  flax,  therefore,  and  the  barley  were  injured,  because  the 
barley  was  green,  and  the  flax  was  now  boiled  : 

32.  But  the  wheat  and  rye  were  not  hurt,  because  they  were  late- 
ward. 

33.  And  when  Moses  had  gone  from  Pharao  out  of  the  city,  he 
stretched  forth  his  hands  to  the  Lord :  and  the  thunders  and  the  hail 
ceased ;  and  no  more  rain  fell  upon  the  earth. 

34.  And  Pharao  seeing  that  the  rain,  and  the  hail,  and  the  thun- 
ders ceased,  increased  his  sin  : 

35.  And  his  heart  was  hardened,  and  the  heart  of  his  servants, 
and  it  was  made  exceedingly  hard :  and  he  did  not  let  the  children  of 
Israel  go,  as  the  Lord  had  spoken  before  by^^  Moses. 


CHAPTER    X. 

THE    EIGHTH    PLAGUE    OF   THE    LOCUSTS.      THE    NINTH,    OF    DARKNESS.       PHARAO    IS 

STILL    HARDENED. 

1.  And  the  Lord  said  to  Moses :  Go  in  to  Pharao ;  for  I  have 
hardened  his  heart,  and  the  heart  of  his  servants,  that  I  may  work 
these  My  signs^  in  him,^ 

2.  And  thou  mayest  tell  in  the  ears  of  thy  sons,  and  of  thy  grand- 
sons,^ how  often  I  have  scourged^  the  Egyptians,  and  wrought  My 
signs  amongst  them :  and  ye  may  know  that  I  am  the  Lord : 

3.  Therefore  Moses  and  Aaron  went  in  to  Pharao,  and  said  to  him : 
Thus  saith  the  Lord  God  of  the  Hebrews :  How  long  refusest  thou 
to  submit  to  Me  ?  let  My  people  go,  to  sacrifice  to  Me. 

4.  But  if  thou  resist,^  and  will  not  let  them  go,  behold,  I  will  bring 
in  to-morrow  the  locust  into  thy  borders : 

5.  To  cover  the  face  of  the  earth,  that  nothing  of  it  may  appear ; 


*'  II.  "By  the  hand  of  Moses." 

'  The  hardness  of  the  heart  of  Pharao  was  Diyinely  suffered,  that  the  power  of  God  might  be  exercised 
with  greater  display. 

^  P.  "Before  him."    Lit.  "In  his  midst;"  among  the  Egyptians. 

'  II.  P.  "Thy  son's  son."  *  11.  does  not  express:  " Contriverim."  '  Wisdom  16  :  9. 


200  THE    BOOK     OF    EXODUS. 

but  that  which  the  hail  hath  left  may  be  eaten  :^  for  they  shall  eat  of 
all  the  trees  which  grow  in  the  fields. 

6.  And  they  shall  fill  thy  houses,  and  the  houses  of  thy  servants, 
and  of  all  the  Egyptians :  such  a  number  as  thy  fathers  have  not 
seen,  nor  thy  grandfathers,  from  the  time  they  were  first  upon  the 
earth,  until  this  present  day.^  And  he  turned  himself  away,  and  went 
forth  from  Pharao. 

7.  And  the  servants  of  Pharao  said  to  him :  How  long  shall  wc 
endure  this  snare  ?®  let  the  men  go  to  sacrifice  to  the  Lord  their  God. 
Dost  thou  not  see  that  Egypt  is  undone  ? 

8.  And  they  called  back  Moses  and  Aaron  to  Pharao  :  and  he  said 
to  them  :  Go,  sacrifice  to  the  Lord  your  God :  who  are  they  that 
shall  go  ? 

9.  Moses  said :  We  will  go  with  our  young  and  old,  with  our  sons 
and-  daughters,  with  our  sheep  and  herds  :  for  it  is  the  solemnity  of 
the  Lord  our  God. 

10.  And  Pharao  answered :  So  be  the  Lord  with  you,^  as  I  shall 
let  you  and  your  children  go  :  who  can  doubt  but  that  ye  intend  some 
great  evil? 

11.  It  shall  not  be  so :  but  go  ye  men  only,  and  sacrifice  to  the 
Lord :  for  this  yourselves  also  desired. ^*^  And  immediately  they  were 
cast  out"  from  Pharao's  presence. 

12.  And  the  Lord  said  to  Moses :  Stretch  forth  thy  hand  upon  the 
land  of  Egypt  for  the  locust,  that  it  come  upon  it,  and  devour  every 
herb  that  is  left  after  the  hail. 

13.  And  Moses  stretched  forth  his  rod  upon  the  land  of  Egypt  : 
and  the  Lord  brought  a  burning'^  wind  all  that  day  and  night :  and 
when  it  was  morning,  the  burning  wind  brought  the  locusts. 

14.  And  they  came  up  over  the  whole  land  of  Egypt :  and  rested  in 
all  the  borders  of  the  Egyptians  innumerable,  the  like  of  which  had 
not  been  before  that  time,  nor  sliall  be  hereafter.^^ 


"  n.  I*.  "  They  shall  eat  tho  residue  of  that  which  is  eHcaped,  whirh  rcmaincth  nnto  you  from  the  hail." 
The  hall,  althouuh  dt'structive,  did  Dot  absolutely  destroy  all. 

■"  The  locusts,  in  iuunen.se  numbers,  were  to  overspread  the  country. 

•  P.  ♦'  How  long  shall  this  man  b«  a  snaro  to  us?"  They  complain,  that  by  rejecting  his  retiuest,  the 
country  was  exposed  to  a  constant  recurrence  of  calamities. 

'  This  implies  bitter  irony.  Fharao  desires  that  God  may  nssi.st  and  protect  them  only  in  case  he  let 
them  and  their  children  go  forth,  which  he  is  determined  not  to  do.  V.  well  expresses  tho  meaning  of 
what  is  subjoined.     V.  "  Look  tn  it,  for  evil  is  before  you." 

'"  U.  v.  »  By  tho  attendants. 

"  II.  P.  "East."    Sept.  understands  by  it  the  southern  wind. 

"  Joel  2  :  2.  Such  phrases  are  not  rigorously  taken :  yet  the  plague  of  locusts  is  inconceivably  de- 
structive. They  multiply  fo  rapidly,  that  they  form  a  dense  cloud  for  many  leagues  in  tho  lowest  part 
of  the  atmosphere,  and  spread  desolation  wherever  they  descend. 


EXODUS    X.  201 

15.  And  thej  covered  the  whole  face  of  the  earth,  wasting  all 
things.  And  the  grass  of  the  earth  was  devoured,  and  whatever 
fruits  were  on  the  trees,  which  the  hail  had  left :  and  there  remained 
not  any  green  thing  on  the  trees,  or  in  the  herbs  of  the  earth,  in  all 
Egypt. 

16.  Wherefore  Pharao  in  haste  called  Moses  and  Aaron,  and  said 
to  them :  I  have  sinned  against  the  Lord  your  God,  and  against  you. 

17.  But  now  forgive  me  my  sin  this  time  also ;  and  pray  to  the 
Lord  your  God,  that  He  take  away  from  me  this  death. ^'* 

18.  And  Moses  going  forth  from  the  presence  of  Pharao,  prayed  to 
the  Lord : 

19.  And  he  made  a  strong  wind  blow  from  the  west ;  and  it  took 
the  locusts,  and  cast  them  into  the  Red  Sea  :^^  not  so  much  as  one 
remained  in  all  the  borders  of  Egypt. 

20.  And  the  Lord  hardened  the  heart  of  Pharao,  and  he  did  not 
let  the  children  of  Israel  go. 

21.  And  the  Lord  said  to  Moses:  Stretch  out  thy  hand  towards 
heaven :  and  let  there  be  darkness  upon  the  land  of  Egypt  so  thick 
that  it  may  be  felt.^^ 

22.  And  Moses  stretched  forth  his  hand  towards  heaven :  and 
horrible  darkness  came  in  all  the  land  of  Egypt  for  three  days. 

23.  No  man  saw  his  brother,^''  nor  moved  himself  out  of  the  place 
where  he  was :  but  wherever  the  children  of  Israel  dwelt, ^^  was  light. 

24.  And  Pharao  called  Moses  and  Aaron,  and  said  to  them :  Go, 
sacrifice  to  the  Lord  :  let  your  sheep  only,  and  herds  remain,  let  your 
children  go  with  you. 

25.  Moses  said  :  Thou  must  give  us  also  sacrifices  and  burnt- 
offerings  for  the  Lord  our  God. 

26.  All  the  flocks  shall  go  with  us :  not  a  hoof  of  them  shall 
remain :  for  they  are  necessary  for  the  service  of  the  Lord  our  God ; 
especially  as  we  know  not  what  must  be  off'ered,  till  we  come  to  the 
very  place. ^^ 

27.  And  the  Lord  hardened  the  heart  of  Pharao,  and  he  would 
not  let  them  go. 

28.  And  Pharao  said  to  Moses :   Get  thee  from  me,  and  beware 


"  The  impending  danger. 

''  Tliis  is  thought  to  have  been  so  ciilled,  because' it  bordered  on  Idumea,  which  means  the  land  of  the 
red  man. 

"''  This  is  an  hyperbohcal  expression. 

"  Wisdom  17  :  2.     P.  "  They  saw  not  one  another."' 

'^  In  the  country  assigned  them.    Wisdom  18  :  1.    P.  "In  their  dwellings." 

"  Moses  avoided  giving  any  intimation  of  his  intention  not  to  return,  and  used  language  strictly  true, 
but  designed  to  conceal  his  purpo.se. 


202  THE    BOOK     OF    EXODUS. 

thou  see  not  my  face  any  more :  in  whatever  day  thou  shalt  come  in 
my  sight,  thou  shalt  die. 

29.  Moses  answered :   So  shall  it  be  as  thou  hast  spoken :  I  will 
not  see  thy  face  any  more.^^ 


CHAPTER   XL 

PHARAO    AND    HIS    PEOPLE   ARE  THREATEXED  WITH    THE    DEATH  OF  THEIR  FIRST-BORN. 

1.  And  the  Lord  said^  to  Moses  :  Yet  one  plague  more  will  I  bring 
upon  Pharao  and  Egypt,  and  after  that  he  will  let  you  go,  and  thrust 
you  out. 

2.  Therefore  tell  all  the  people,  that  every  man  ask  of  his  friend, 
and  every  woman  of  her  neighbor,  vessels  of  silver,  and  of  gold. 

3.  And  the  Lord  will  give  favor  to  His  people  in  the  sight  of  the 
Egyptians.^  And  Moses  was  a  very  great  man  in  the  land  of  Egypt, 
in  the  sight  of  Pharao's  servants,  and  of  all  the  people.^ 

4.  And  he  said :  Thus  saith  the  Lord :  At  midnight  I  will  enter^ 
into  Egypt : 

5.  And  every  first-born  in  the  land  of  the  Egyptians  shall  die, 
from  the  first-born  of  Pharao,  who  sitteth  on  his  throne,  even  to  the 
first-born  of  the  handmaid,  who  is  at  the  mill,^  and  all  the  first-born 
of  beasts. 

6.  And  a  great  cry  shall  be  in  all  the  land  of  Egypt,  such  as 
neither  hath  been  before,  nor  shall  be  hereafter. 

7.  But  with  all  the  children  of  Israel  there  shall  not  a  dog  move 
his  tongue®  against  man  or  beast  'J  that  ye  may  know  how  wonderful 
a  difference  the  Lord  maketh  between  the  Egyptians  and  Israel. 

^  What  J«  related  In  the  next  chapter,  appears  to  hare  taken  place  at  this  interyiew.  It  is  not  likely 
that  Moses  was  nfttrwards  admitted  to  a  royal  audience. 

*  This  is  thought  to  have  happened  before  the  abrupt  dismissal  just  narrated.  The  first  three  verses 
of  this  chspter  may  bo  taken  as  parenthetical. 

'  Supra  3  :  •.;2;  ivfra  12  :  Hft.  Sam.  here  contains  four  verses  iirhich  are  not  in  H.  They  regard  the 
Divine  announcement  to  Moses  of  the  severe  visitation  which  Moses  communicates  to  the  people  in  the 
followiupc  verses.     Such  repetitions  are  characteristic  of  ancient  style. 

=•  The  sacred  writer  mentions  the  estimation  in  which  he  was  held,  in  order  to  account  for  the  facility 
with  which  the  E^iyptians  gave  their  precious  vessels  to  the  people  under  hi'»  guidance.     Keel.  45  :  1. 

*  God  is  said  to  enter,  because  His  presence  is  manifested  by  the  scourge. 

*  Where  slaves  worked.    The  heir  to  a  throne,  with  the  son  of  a  slave,  shall  bo  stricken  down. 
"  The  silence  shall  be  so  great,  as  not  even  to  be  broken  by  the  barking  of  a  dog. 

"  This  signifies  that  there  will  bo  perfect  tranquillity  and  security,  not  disturbed  by  the  least  noise 
among  men  or  beasts. 


EXODUS    XII.  203 

8.  And  all  these  thy  servants  shall  come  down  to  me,  and  shall 
implore^  me,  saying  :  Go  forth  thou,  and  all  the  people  who  are  under 
thee  :^  after  that  we  Avill  go  out. 

9.  And  he  went  out  from  Pharao  exceedingly  angry.^*^  But  the 
Lord  said  to  Moses  :  Pharao  wilP^  not  hear  you,  that  many  signs  may 
be  done  in  the  land  of  Egypt/^ 

10.  And  Moses  and  Aaron  did  all  the  wonders  which  are  written, 
before  Pharao.  And  the  Lord  hardened  Pharao' s  heart ;  neither  did 
he  let  the  children  of  Israel  go  out  of  his  land. 


CHAPTER    XIL 

THE  MANNER  OF    PREPARING    AND    EATING    THE    PASCHAL    LAMB  :    THE    FIRST-HORN  OF 
EGYPT    ARE    ALL    SLAIN:    THE    ISRAELITES    DEPART* 

1.  And  the  Lord  said  to  Moses  and  Aaron  in  the  land  of  Egypt  :^ 

2.  This  month  shall  be  to  you  the  beginning  of  months :  it  shall 
be  the  first  in  the  months  of  the  year.^ 

3.  Speak  ye  to  the  whole  assembly  of  the  children  of  Israel,  and 
say  to  them :  On  the  tenth  day  of  this  month^  let  every  man  take  a 
lamb  by  their  families  and  houses.^ 

4.  But  if  the  number  be  less  than  may  suffice  to  eat  the  lamb,^  he 
shall  take  unto  him  his  neighbor  who  joineth  to  his  house,  according 
to  the  number  of  persons  which  may  be  enough  to  eat  the  lamb. 


*  Bow  respectfully,  in  the  attitude  of  suppliants.    II.  P.  "  Bow  down  themselves  unto  me." 

'  Sam.  r|Sj-i3,  "At  thy  feet."  P.  "  I  hat  follow  thee."  Syr.,  Chald.  "That  is  with  thee."  Grotius 
conjectures  that  it  should  be  T /JID  :  "  Under  thy  standard." 

'"  Justly  displeased  at  his  obstinacy. 

"  P.  "  Shall  not."  "  The  word  shall,"  Adam  Clarke  observes,  "  strongly  intimates  that  it  was  impossible 
for  Pharao  to  hearken,  and  that  God  had  placed  him  under  that  impossibility;  but  if  we  translate  as  we 
should  do,  Pharao  will  not  hearken,  it  alters  the  case  most  essentially." 

'^  This  had  been  said  from  the  beginning.  God  suffered  the  obduracy  of  Pharao,  in  order  to  display 
the  Divine  power. 

*  The  festival  of  the  Passover  was  instituted  before  they  left  Egypt. 

-  In  sacred  things.  The  civil  year  of  the  Egyptians  commenced  in  autumn  about  September,  which 
is  also  thought  to  have  been  the  commencement  of  the  civil  year  with  the  Hebrews.  '1  he  sacred  year 
now  instituted  began  at  the  full  moon  of  March. 

"  From  the  commencement  of  the  moon.  This  preparation  was  directed,  lest  on  the  day  of  sacrifice  it 
might  not  be  forthcoming.    It  was  not  enjoined  to  be  observed  perpetually. 

"•  H.  P.  "  A  lamb  for  a  house." 

^  Ten  were  deemed  necessary.    See  Joseph.  B.  1.  6.  c.  9,  s.  o. 


204  THE    BOOK     OF    EXODUS. 

5.  And  it  shall  be  a  lamb  without  blemish,  a  male  of  one  year : 
according  to  which  rite  also  ye  shall  take  a  kid.*" 

6.  And  ye  shall  keep  it  until  the  fourteenth  day  of  this  month  -? 
and  the  whole  multitude  of  the  children  of  Israel  shall  sacrifice  it  in 
the  evening.^ 

7.  And  they  shall  take  of  the  blood  thereof,  and  put  it  upon  both 
the  side-posts,  and  on  the  upper  door-posts  of  the  houses,  in  which 
they  shall  eat  it.^ 

8.  And  they  shall  eat  the  flesh  that  night  roasted  at  the  fire,  and 
unleavened  bread  with  wild  lettuce. 

9.  Ye  shall  not  eat  of  it  anything  raw,  or  boiled  in  water,  but  only 
roasted  at  the  fire :  the  head  with  its  feet  and  entrails. ^° 

10.  Neither  shall  anything  of  it  remain  until  morning.  If  any- 
thing be  left,  ye  shall  burn  it  with  fire. 

11.  And  thus  ye  shall  eat  it :  ye  shall  gird  your  reins,  and  ye 
shall  have  shoes  on  your  feet,  holding  staves  in  your  hands  '}^  and  ye 
shall  eat  in  h^ste  :^^  for  it  is  the  Passover^^  of  the  Lord. 

12.  And  I  will  pass  through  the  land  of  Egypt  that  night,  and 
wijl  kill  every  first-born  in  the  land  of  Egypt,  both  man  and  beast : 
and  against  all  the  gods  of  Egypt  I  will  execute  judgment  :'"*  I  am 
the  Lord. 

13.  And  the  blood  shall  be  to  you  for  a  sign  in  the  houses  where 
ye  shall  be :  and  I  shall  see  the  blood,  and  pass  over  you :  and  the 
plague  shall  not  be  upon  you  to  destroy  you,  when  I  shall  strike  the 
land  of  Egypt. 

14.  And  this  day  shall  be  to  you  for  a  memorial :  and  ye  shall 
keep  it  a  feast  to  the  Lord  in  your  generations  as  an  everlasting 
observance. 

15.  Seven  days  shall  ye  eat  unleavened  bread  :^*  in  the  first  day 

•  H.  P.  "  Ye  shall  take  It  out  from  the  nhecp.  or  from  the  goats."    If  a  lamb  could  not  be  procured,  a 
kid  having  the  like  qualiticfi.  namely  a  male,  a  j'ear  old.  without  defect,  might  be  Uf^ed. 
■"  Time  of  the  full  moon,  *  About  sunset.     Dent.  16  :  0, 

^  This  was  to  phow  that  the  families  were  prcperved  from  the  scourge  through  the  immolation  of  thi« 
victim.    It  was  the  type  of  the  Lamb  that  takes  away  the  sins  of  the  world, 

'"  V.  adds:  "  Vorabitis:"  which  appears  to  be  understood, 

"  After  the  manner  of  persons  ready  to  go  on  a  journey.  This  was  not  to  be  observed  in  the  annual 
celebration, 

'*  The  haste  marked  their  readiness  to  depart, 

"  HDD-  Th«  Aramaic  form  is  XHOS-  V.  "Estcnim  Thaso  (id  est  transitus)  Domini."  The  words 
inserted  in  parenthesis  are  added  by  way  of  explanation. 

"  Michaelis  understands  the  text  as  intimating  that  the  ox  and  other  animals,  which  were  the  object* 
of  Egyptian  worship,  were  not  spared  in  the  general  visitation.  Compare  Numb,  S3  :  4.  It  may  be  un- 
derstood of  the  destruction  of  idols, 

"  This  law  appears  to  have  been  enacted  afterwards,  in  commemoration  of  their  abrupt  departure, 
they  being  unable  to  await  the  fermentation  of  the  dough.  It  is  here  mentioned  in  connection  with  tlw 
institution  of  the  sacrifice. 


EXODUS    XII.  205 

no  leaven  shall  be  in  your  houses  :  whoever  shall  eat  anything 
leavened  from  the  first  day  until  the  seventh  day,  that  soul  shall 
perish  out  of  Israel. ^^ 

16.  The  first  day  shall  be  holy  and  solemn ;  and  the  seventh  day 
shall  be  kept  with  the  like  solemnity :  ye  shall  do  no  work  in  them, 
except  what  is  necessary  for  preparing  food. 

17.  And  ye  shall  observe  the  feast  of  the  unleavened  bread :  for 
in  this  same  day  I  will  bring  forth  your  army  out  of  the  land  of 
Egypt ;  and  ye  shall  keep  this  day  in  your  generations  by  a  perpetual 
observance. 

18.  ^''The  first  month,  on  the  fourteenth  day  of  the  month,  in  the 
evening,  ye  shall  eat  unleavened  bread,  until  the  one  and  twentieth 
day  of  the  month  in  the  evening. 

19.  Seven  days  no  leaven  shall  be  found  in  your  houses :  he  who 
shall  eat  leavened  bread,  his  soul  shall  perish  out  of  the  assembly  of 
Israel,  whether  he  be  a  stranger,  or  bdrn  in  the  land. 

20.  Ye  shall  not  eat  anything  leavened :  in  all  your  habitations 
ye  shall  eat  unleavened  bread. 

21.  And  Moses  called  for  all  the  ancients  of  the  children  of  Is- 
rael, and  said  to  them  :  Go  take  a  lamb  by  your  families,  and  sacrifice 
the  Passover. 

22.  And  dip  a  bunch  of  hyssop  in  the  blood^®  which  is  at  the  door,^^ 
and  sprinkle  the  lintel  of  the  door  with  it,  and  both  the  door  cheeks : 
let  none  of  you  go  out  of  the  door  of  his  house  till  morning.^^ 

23.  For  the  Lord^^  will  pass  through,  striking  the  Egyptians  :  and 
when  He  shall  see  the  blood  on  the  lintel,  and  on  both  the  posts.  He 
will  pass  over  the  door  of  the  house,  and  not  suifer  the  destroyer  to 
come  into  your  houses  to  smite  you. 

24.  Thou  shalt  keep  this  thing  as  a  law  for  thee  and  thy  chil- 
dren forever.^^ 

25.  And  when  ye  shall  have  entered  into  the  land  which  the  Lord  will 
give  you  as  He  hath  promised,  ye  shall  observe  these  ceremonies. ^^ 

26.  And  when  your  children  shall  say  to  you :  What  is  the  mean- 
ing of  this  rite  ? 


^'  Gen.  17  :  14;  infra  v.  19.  "  Lev.  23  :  5;  Numb.  28  :  16. 

'*  Heb.  11  :  28.  "  In  a  basin. 

*'  They  were  to  remain  within  until  ordered  to  depart.    The  order  was  given  after  midnight. 
'   *'  The  angel  of  the  Lord— the  minister  of  His  vengeance. 

**  The  immolation  of  the  lamb  was  prescribed  as  a  perpetual  ordinance.    It  was  the  type  of  Christ  our 
Passover.    1  Cor.  5  :  8. 

**  m3_J?.     It  here,  and  in  the  following  vcr.«e.  denotes  a  religious  observance. 


206  THE    BOOK    OF    EXODUS. 

27.  Ye  shall  say  to  them :  It  is  the  victim  of  the  passage  of  the 
Lord,  when  He  passed  over  the  houses  of  the  children  of  Israel  in 
Egypt,  striking  the  Egyptians,  and  saving  our  houses.  And  the 
people,  bowing  themselves,  adored. 

28.  And  the  children  of  Israel  going  forth  did  as  the  Lord  had 
commanded  Moses  and  Aaron. 

29.  And  it  came  to  pass  at  midnight,  the  Lord  slew  every  first- 
born in  the  land  of  Egypt,  from  the  first-born  of  Pharao,  who  sat 
on  his  throne,  unto  the  first-born  of  the  captive  woman  who  was  in 
the  prison,'^  and  all  the  firstlings  of  cattle. 

30.  And  Pharao  arose  in  the  night,  and  all  his  servants,  and  all 
Egypt :  and  a  great  cry  arose  in  Egypt :  for  there  w^as  not  a  house 
in  which  lay  not  one  dead. 

31.  And  Pharao  calling  Moses  and  Aaron,  in  the  night,  said: 
Arise,  and  go  forth  from  among  my  people,  ye  and  the  children  of 
Israel :  go,  sacrifice  to  the  Lord,  as  ye  say. 

32.  Your  sheep  and  herds  take  along  with  you,  as  ye  demanded ; 
and  departing,  bless  me.^ 

33.  And  the  Egyptians  pressed  the  people  to  go  forth  out  of  the 
land  speedily,  saying :  We  shall  all  die.^ 

34.  The  people,  therefore,  took  dough  before  it  was  leavened :  and 
tying  it  in  their  cloaks,^  put  it  on  their  shoulders. 

35.  And  the  children  of  Israel  did  as  Moses  had  commanded :  and 
they  asked  of  the  Egyptians  vessels  of  silver  and  gold,  and  very 
much  raiment.^ 

36.  And  the  Lord  gave  favor  to  the  people  in  the  sight  of  the 
Egyptians,  so  that  they  lent^  to  them  :  and  they  despoiled  the 
Egyptians. 

37.  And  the  children  of  Israel  set  forward  from  Ramesses  to  So- 
coth,  being  about  six  hundred  thousand  men  on  foot,  besides  children.^ 

38.  And  a  mixed  multitude,  without  number,  went  up  also  with 
them,  sheep,  and  herds,  and  beasts  of  divers  kinds,  exceedingly 
many. 


'■**  Supra  11:5;  Wisdom  18 :  6.  Female  slaves,  eftpecially  those  taken  Jn  war,  were  employed  in  tarnin); 
millslones  in  prisons  or  workhouses. 

^*  This  was  equivalent  to  asking  their  prayers  and  well  wishes. 

•'  They  feared  death,  unless  the  Hebrews  departed  speedily. 

'^  It  was  placed  in  vessels,  which  were  supported  on  their  shoulders. 

'•  Supra  3  :  22;  11  :  2.  '"*  Gave.     H.  is  so  understood  by  many. 

"^  The  whole  number  of  Hebrews  and  their  dependants  is  estimated  at  three  millions.  Although  they 
were  bondsmen  and  oppressed,  their  state  was  not  that  of  mere  slaves.  The  incresuse  from  seventy  per- 
sons to  so  many  is  not  incredible,  especially  if  four  hundred  years  passed  In  Egypt,  as  K.,  Ilaneberg,  Jabn. 
think. 


EXODUS    XII.  207 

39.  And  they  baked  the  meal,  which  a  little  before  they  had  brought 
out  of  Egypt  in  dough  :  and  they  made  hearth-cakes  unleavened  :  for 
it  could  not  be  leavened,  the  Egyptians  pressing  them  to  depart,  and 
not  suffering  them  to  make  any  stay :  neither  did  they  think  of  pre- 
paring any  meat. 

40.  And  the  abode  of  the  children  of  Israel  which  they  made  in 
Egypt,  was  four  hundred  and  thirty  years.^^ 

41.  Which  being  expired,  the  same  day^^  all  the  army  of  the  Lord 
went  forth  out  of  the  land  of  Egypt. 

42.  This  is  the  observable  night  of  the  Lord,  w^hen  He  brought 
them  forth  out  of  the  land  of  Egypt :  this  night  all  the  children 
of  Israel  must  observe  in  their  generations. 

43.  And  the  Lord  said  to  Moses  and  Aaron :  This  is  the  rite^  of 
the  Passover :  No  stranger  shall  eat  of  it. 

44.  But  every  bought  servant^^  shall  be  circumcised,  and  so  shall 
eat. 

45.  The  stranger  and  the  hireling  shall  not  eat  of  it. 

46.  In  one  house  shall  it  be  eaten  ;  neither  shall  ye  carry  forth  of 
its  flesh  out  of  the  house ;  neither  shall  ye  break  a  bone  of  it.^ 

47.  All  the  assembly  of  the  children  of  Israel  shall  keep  it. 

48.  And  if  any  stranger  be  willing  to  dwell  among  you,  and  to 
keep  the  Passover  of  the  Lord,  all  his  males  shall  first  be  circum- 
cised :^  and  then  shall  he  celebrate  it  :^''  and  he  shall  be  as  he  that  is 
born  in  the  land :  but  if  any  man  be  uncircumcised,  he  shall  not  eat 
thereof. 

49.  The  same  law  shall  be  to  him  who  is  born  in  the  land,  and  to 
the  proselyte,  who  sojourneth  with  you.^ 

50.  And  all  the  children  of  Israel  did  as  the  Lord  commanded 
Moses  and  Aaron. 

51.  And  the  same  day  the  Lord  brought  forth  the  children  of 
Israel  out  of  the  land  of  Egypt  by  their  companies. 


"  Gal.  3  :  17. 

'^  The  departure  commenced  simultaneously,  but  it  required  time. 

*^  r\pn.  V.  '•Eeligio."  P.  "  Ordinance."  Y&t.  t/o(iifiov  aiwi'iov.  It  denotes  any  statute,  but  is  taken 
especially  for  a  rite,  or  observance. 

"  Dwelling  among  the  Israelites. 

*'  This  was  typical  of  Christ.     Numb.  9  :  12;  John  19  :  36. 

"^  Circumcision  was  necessary  that  any  one  might  join  in  all  the  legal  observances,  and  enjoy  the  pri- 
vileges: it  was  not  absolutely  enjoined  on  any  one  not  of  the  race  of  Abraham. 

"^  V.  adds :  '•  Rite." 

^  "The  proselyte  of  justice"  was  made  partaker  of  the  law  in  its  fulness.  The  proselyte  of  domicil 
was  not  subject  to  this  obligation. 


208  THE    BOOK    OF     EXODUS. 


CHAPTER    XIII. 

THE  PASCHAL  SOLEMNITY  IS  TO  BE  OBSERVED  :  AND  THE  FIRST-BORN  ARE  TO  BE 
CONSECRATED  TO  GOD.  THE  PEOPLE  ARE  CONDUCTED  THROUGH  THE  DESERT  BY 
A    PILLAR    OF    FIRE    IN   THE    NIGHT,    AND    A    CLOUD    IN   THE    DAY. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Sanctify^  to  Me  every  first-born  that  openeth  the  womV  among 
the  children  of  Israel,  as  well  of  men  as  of  beasts  :^  for  they  are  all 
Mine. 

3.  And  Moses  said  to  the  people :  Remember^  this  day  in  which 
ye  came  forth  out  of  Egypt,  and  out  of  the  house  of  bondage ;  for 
with  a  strong  hand  hath  the  Lord  brought  you  forth  out  of  this  place  ; 
that  ye  eat  no  leavened  bread.'^ 

4.  This  day  ye  go  forth  in  the  month  of  new  corn.*' 

5.  And  when  the  Lord  shall  have  brought  thee  into  the  land  of  the 
Canaanite,  and  the  Hethite,  and  the  Amorite,  and  the  Hevite,  and 
the  Jebusite,  which  he  sware  to  thy  fathers  that  He  would  give  thee, 
a  land  which  floweth  with '  milk  and  honey,  thou  shalt  keep  this 
observance  in  this  month. 

6.  Seven  days  shalt  thou  eat  unleavened  bread  :  and  on  the  seventh 
day  shall  be  the  solemnity  of  the  Lord. 

7.  Unleavened  bread  shall  ye  eat  seven  days  -J  anything  leavened 
shall  not  be  seen  with  thee,  or  in  all  thy  borders. 

8.  And  thou  shalt  tell  thy  son  in  that  day,  saying  :  This  is  because 
of  what  the  Lord  did  when  I  came  forth  out  of  Egypt.^ 

9.  And  it  shall  be  as  a  sign  in  thy  hand,  and  as  a  memorial  before 


"  Consecrate — devote. 

»  The  first  birth.    Jn/ra  34  :  lU ;  Lev.  27  :  26 ;  Numb.  8:10;  Luke  2  :  23. 

*  Belonging  to  Israelites. 

*  This  is  in  the  infinitive;  but  what  immediately  follows  is  in  the  imperative  plural.  Other  instances 
of  similar  use  of  the  infinitive  are  easily  found. 

'  This  clause  is  dependent  on  the  address  with  which  the  verse  commences.  Kememhering  the  favor, 
do  not  transgress  the  command  which  was  given  with  reference  to  it. 

°  Abib.  II.  means  cornstalk,  which  name  was  given  to  the  month,  because  the  ears  of  corn  began  to 
shoot  forth  in  it. 

'  Abstinence  from  leavened  bread  was  to  be  observed  daring  the  whole  seven  days,  on  the  la.«t  of 
which  a  solemn  festival  was  to  be  celebrated. 

»  This  is  done  in  commemoration  of  what  the  Lord  did. 


EXODUS    XIII.  209 

thy  eyes  :^  and^"  that  the  law  of  the  Lord  be  always  in  thy  mouth ; 
for  with  a  strong  hand  hath  the  Lord  brought  thee  out  of  Egypt. 

10.  Thou  shalt  keep  this  observance  at  the  set  time  from  year  to 
year." 

11.  And  when  the  Lord  shall  have  brought  thee  into  the  land  of 
the  Canaanite/^  as  He  sware  to  thee  and  thy  fathers,  and  shall  give 
it  thee : 

12.  Thou  shalt  set  apart  all  that  openeth  the  womb  for  the  Lord, 
and  every  firstling  of  thy  cattle :  whatever  thou  shalt  have  of  the 
male  sex,  thou  shalt  consecrate  to  the  Lord.^^ 

13.  Every  firstling  of  an  ass  thou  shalt  change  for  a  sheep  :^*  and 
if  thou  do  not  redeem  it,  thou  shalt  kill  it.^^  And  every  first-born  of 
men  thou  shalt  redeem  with  a  price.^^ 

14.  And  when  thy  son  shall  ask  thee  to-morrow,^^  saying :  What 
is  this  ?  Thou  shalt  answer  him  :  With  a  strong  hand  did  the  Lord 
bring  us  forth  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage. 

15.  For  when  Pharao  was  hardened,^^  and  would  not  let  us  go,  the 
Lord  slew  every  first-born  in  the  land  of  Egypt,  from  the  first-born 
of  man  to  the  firstling  of  beasts  :  therefore  I  sacrifice  to  the  Lord 
all  of  the  male  sex  that  openeth  the  womb,  and  all  of  the  first-born 
of  my  sons^^  I  redeem. 

16.  And  it  shall  be  as  a  sign  in  thy  hand,  and  as  a  frontlet^^  between 
thy  eyes,  for  a  remembrance  :  because  the  Lord  hath  brought  us  forth 
out  of  Egypt  with  a  strong  hand. 

17.  And  when  Pharao  had  sent  out  the  people,  the  Lord  led  them 
not  by  the  way  of  the  land  of  the  Philistines,^^  which  is  near  :  saying^^ 
lest  they  repent,  if  they  see  wars  arise  against  them,  and  return  into 
Egypt : 


'  These  are  proverbial  expressions,  denoting  the  constant  remembrance  which  should  be  cherished  of 
the  Divine  favor,  as  if  it  were  written  on  the  hand,  or  hanging  before  the  eyes.  After  the  captivity  of 
Babylon,  it  became  customary  to  wear,  tied  around  the  forehead,  phylacteries,  that  ip,  small  slips  ot 
parchment,  on  which  some  precept  of  the  law  was  inscribed. 

'"  The  conjunction  is  not  in  the  text.  "  Days  are  used  In  this  sense.     Lev.  21  :,  29. 

^^  It  is  understood  collectively. 

'*  As  an  offering  to  be  immolated,  or  exchanged.    Infra  22  :  29;  34  :  19;  Ezek.  44  :  30. 

"  The  ass  was  not  an  acceptable  offering.  Every  unclean  animal  was  excluded  in  like  manner.  Numb, 
18  ;  15.    A  kid  or  sheep  might  be  substituted. 

"  By  breaking  its  neck.    This  was  enjoined  to  insure  its  being  ransomed. 

"'  A  gift  of  five  shekels.    Numb.  3  :  47.  "  P.  "  In  time  to  come." 

'*  Had  hardened  himself. 

"  In  gratitude  for  having  spared  the  Israelites,  the  flrstlings  of  animals  were  sacrificed,  the  first-born 
children  were  ransomed. 

-'  Deut.  6:8.     "  Appensum  quid  "  may  be  thus  rendered. 

-'  Towards  Pentapolis. 

2^  V.  "Reputans."  The  text  has  :  "  He  said."  The  motive  of  the  Divine  counsel  is  represented  after 
a  human  manner. 

14 


210  THE    BOOK     OF     EXODUS. 

18.  But  He  led  them  about  by  the  way  of  the  desert,  which  is  by 
the  Red  Sea:  and  the  children  of  Israel  went  up  armed^  out  of  the 
land  of  Egypt. 

19.  And  Moses  took  the  bones  of  Joseph  with  him :  because  he 
had  adjured  the  children  of  Israel,  saying :  God  will  visit  you,  carry 
out  my  bones  hence  with  you.^^ 

20.  And  marching  from  Socoth  they  encamped  in  Etham  in  the 
utmost  borders  of  the  wilderness. 

21.  And  the  Lord  went  before  them  to  show  the  way,  by  day  in  a 
pillar  of  a  cloud,  and  by  night  in  a  pillar  of  fire ;  that  He  might  be 
the  guide  of  their  journey  at  both  times. ^^ 

22.  The  pillar  of  the  cloud  never  failed  by  day,  nor  the  pillar  of 
fire  by  night,  before  the  people. 


CHAPTER   XIV. 

I'HARAO  PDRSUETU  THE  CHILDREN  OF  ISRAEL.  THEY  MURMUR  AGAINST  MOSES;  BUT 
ARE  ENCOURAGED  BY  HIM,  AND  PASS  THROUGH  THE  RED  SEA.  PHARAO  AND  IIIS 
ARMY    FOLLOWING   THEM   ARE    DROWNED. 

1.  And  the  Lord  spake  to  Moses,  saying  : 

2.  Speak  to  the  children  of  Israel :  Let  them  turn^  and  encamp 
over  against  Phihahiroth,  which  is  between  Magdal  and  the  sea  over 
against  Beelsephon :  ye  shall  encamp  before  it  by  the  sea. 

3.  And  Pharao  will  say  of  the  children  of  Israel :  They  are 
straitened  in  the  land,  the  desert  hath  shut  them  in. 

4.  And  I  will  harden  his  heart,  and  he  will  pursue  you  :  and  I  shall 


'-•'  They  inovod  in  military  order,  not  as  a  crowd,  in  confusion.  Geddes,  on  the  authority  of  all  the  old 
translators,  pave  Sept.  and  Theodotion,  and  of  every  pynagogue  even  in  the  days  of  Jerome,  and  from 
the  use  of  the  term  in  Josiie  and  Judges,  translates  it:  "Armed."    V   "  Harnessed." 

'^'  Gen.  50  :  24.  Fidelity  to  this  command  showed  respect  for  the  memory  of  Joseph,  and  faith  in  the 
promises  of  Ood,  on  which  he  relied.  The  bones  of  his  brothers  were  also  transferred  (Acts  7  :  16),  most 
probably  on  this  occasion. 

'J'  God  is  said  to  do  what  he  effects  by  secondary  causes.  The  cloud,  rising  like  a  vast  pillar  of  smoke, 
which  appcai'ed  in  the  atmosphere  during  the  day,  and  the  flame  which  rose  by  night,  served  to  guide 
the  Israelites.  Numb.  14  :  14;  2  Ksdr.  1» :  19;  1  Cor.  10  :  1.  II.  V.  "To  give  them  light:  to  go  by  day 
and  night." 

'  Their  first  course  was  too  much  to  the  south.  The  change  was  likely  to  lead  Pharao  to  think  that 
they  were  uncertain  how  to  advance,  and  that  they  could  be  easily  overtaken,  before  they  crossed  the 
Red  Sea.  They  encamped  opposite  Beelsephon,  the  idol  supposed  to  guard  the  borders  of  kingdoms, 
showing  how  utterly  they  defied  his  power. 


EXODUS    XIV.  211 

be  glorified  in  Pharao,^  and  in  all  his  army :  and  the  Egyptians  shall 
know  that  I  am  the  Lord.     And  they  did  so.^ 

5.  And  it  was  told  the  king  of  the  Egyptians,  that  the  people  had 
fled :  and  the  heart  of  Pharao  and  of  his  servants  changed  with  regard 
to  the  people,  and  they  said :  What  have  we  done  to  let  Israel  go 
from  serving  us  ?^ 

6.  So  he  made  ready  his  chariot,  and  took  all  his  people^  with  him. 

7.  And  he  took  six  hundred  chosen  chariots,^  and  all  the  chariots 
which  were  in  Egypt,''  and  the  captains^  of  the  whole  army. 

8.  And  the  Lord  hardened  the  heart  of  Pharao  king  of  Egypt, 
and  he  pursued  the  children  of  Israel :  but  they  had  gone  forth  with 
a  mighty  hand.^ 

9.  And  when  the  Egyptians  followed  them,^^  they  found  them 
encamped  at  the  seaside :  all  Pharao's  horse^^  and  chariots,  and  the 
whole  army  were  in  Phihahiroth  before  Beelsephon. 

10.  And  when  Pharao  drew  near,  the  children  of  Israel  lifting  up 
their  eyes,  saw  the  Egyptians  behind  them :  and  they  feared  ex- 
ceedingly,^^ and  cried  to  the  Lord,^^ 

11.  And  they  said  to  Moses :  Perhaps  there  were  no  graves  in 
Egypt ;  therefore  thou  hast  brought  us  to  die  in  the  wilderness  :  why 
wouldst  thou  do  this,  to  lead  us  out  of  Egypt  ? 

12.  Is  not  this  what  we  spake  to  thee  in  Egypt,  saying :  Let  us 
alone,  that  we  may  serve  the  Egyptians  ?  for  it  was  much  better  to 
serve  them,  than  to  die  in  the  wilderness. 

13.  And  Moses  said  to  the  people :  Fear  not :  stand,  and  see  the 
wonders"  of  the  Lord,  which  He  will  do  this  day :  for  the  Egyptians 
whom  ye  see  now,  ye  shall  see  no  more  ever. 

14.  The  Lord  will  fight  for  you,^^  and  ye  shall  hold  your  peace. 

15.  And  the  Lord  said  to  Moses :  Why  criest  thou  to  Me  ?  Speak 
to  the  children  of  Israel  to  go  forward. 

16.  But  lift  thou  up  thy  rod,  and  stretch  forth  thy  hand  over  the 


^  In  his  destruction. 

^  The  Israelites  changed  their  course  as  they  were  ordered.  ' 

*  They  are  astonished  at  their  own  blindness  in  suffering  the  Israelites  to  depart. 

*  His  troops.  ^  War-chariots  abounded  in  those  times. 
'  Of  inferior  quality,  such  as  are  used  fpr  transporting  baggage. 

'  H.  means  those  of  a  third  class ;  but  it  is  generally  understood  of  the  charioteers,  or  chief  officers. 
"  Boldly,  under  Divine  protection.  '"  Jos.  24  :  6:  1  Mac.  4  :  9.    V.  uses  a  periphrase. 

*'  The  horses  had  suffered  least  from  the  various  scourges,  having  been  for  the  most  part  in  stables. 
12  The  Israelites,  although  numerous  and  armed,  were  not  used  to  handle  weapons,  and  were  impressed 
with  the  idea  of  the  superior  power  of  the  Egyptians,  to  whom  they  had  been  so  long  subject. 
1"  Despondingly.  i'  V.  -  Magnalia."    Lit.  "Salvation" — deliverance. 

"  Moses,  instead  of  losing   patience,  or  indulging  in  reproaches,  consoles  them   by   assurances  of 
Divine  aid. 


212  THE     BOOK     OF    EXODUS. 

sea,  and  divide  it,^^  that  the  chiklren  of  Israel  may  go  through  the 
midst  of  the  sea  on  dry  ground. 

17.  And  I  will  harden  the  heart  of  the  Egyptians  to  pursue  you : 
and  I  will  he  glorified  in  Pharao,  and  in  all  his  host,  and  in  his 
chariots,  and  in  his  horsemen. 

18.  And  the  Egyptians  shall  know  that  I  am  the  Lord,  when  I 
shall  be  glorified  in  Pharao,  and  in  his  chariots,  and  in  his  horsemen. 

19.  And  the  angel  of  God,^''  who  went  before  the  camp  of  Israel, 
removing,  went  behind  them  :  and  together  with  him  the  pillar  of  the 
cloud,  leaving  the  fore  part, 

20.  Stood  behind,  between  the  camp  of  the  Egyptians  and  the 
camp  of  Israel :  and  it  was  a  dark  cloud  to  them,  and  it  enlightened 
the  night  for  these,  so  that  they  could  not  come  at  one  another  all 
the  night. 

21.  And  when  Moses  had  stretched  forth  his  hand  over  the  sea, 
the  Lord  took  it  away  by  a  strong  and  burning  wind  blowing  all  the 
night,  and  turned  it  into  dry  ground :  and  the  water  was  divided. 

22.  And  the  children  of  Israel  went  in  through  the  midst  of  the 
sea  dried  up :  for  the  water  was  as  a  wall  on  their  right  hand  and  on 
their  left.^^ 

23.  And  the  Egyptians  pursuing,  went  in  after  them,  and  all 
Pharao' s  horses,  his  chariots  and  horsemen,  through  the  midst  of  the 
sea. 

24.  And  now  the  morning  watch  came  :^^  and  behold,  the  Lord 
looking  on  the  Egyptian  army  through  the  pillar  of  fire  and  of  the 
cloud,  slew  their  host,^^ 

25.  And  overthrew  the  wheels  of  the  chariots,  and  they  were  carried 
into  the  deep.^'  And  the  Egyptians  said  :  Let  us  flee  from  Israel : 
for  the  Lord  fighteth  for  them  against  us. 

26.  And  the  Lord  said  to  Moses :  Stretch  forth  thy  hand  over  the 
sea,  that  the  waters  may  come  again  upon  the  Egyptians,  upon  their 
chariots  and  horsemen. 


■**  God  attached  this  result  to  the  act  of  Moses. 

"  The  angel  manlfcftcd  his  presnnce  alternately  by  the  cloud  and  pillar  of  fire.  A  dark  cloud  hung 
between  the  two  camps  so  an  to  intercept  the  view;  but  light  shone  on  the  Israelites,  the  rvflection  of 
which  for  the  E;?yptian.«.  was  prevented  by  tfie  cloud. 

'•  This  distinct  statement,  which  is  several  tiuii-s  repeated,  excludes  all  figurative  explanation.  Ps. 
77  :  l.T;  105:  9;  1U«:  3;  Ileb.  11  :  '29.  The  tradition  of  the  drying  up  of  the  pea,  and  its  subsequent 
return,  remained  among  the  inhabitants  of  the  surrounding  country,  as  Diodorus  of  Sicily  testifies,  1.  3. 

"  About  six  o'clock,  at  that  season  of  the  year. 

'*  They  were  slain  by  the  direct  decree  or  act  of  (lod,  or  ruiber  by  the  agency  of  an  angel  representing 
Uim.    Wisdom  18  :  15. 

"'  n.  P.  "They  drave  them  hearlly."    The  Egyptians  could  scarcely  moTo  their  chariots. 


EXODUS    XV.  213 

27.  And  when  Moses  had  stretched  forth  his  hand  towards  the  sea, 
it  returned  at  the  first  break  of  day  to  the  former  place :  and  as  the 
Egyptians  were  fleeing  aw^ay,  the  waters  came  upon  them,  and  the 
Lord  shut  them  up  in  the  middle  of  the  waves. 

28.  And  the  waters  returned,  and  covered  the  chariots  and  the 
horsemen  of  all  the  army  of  Pharao,  who  had  come  into  the  sea  after 
them,  and  so  much  as  one  of  them  did  not  remain. 

29.  But  the  children  of  Israel  marched  upon  dry  land  through  the 
midst  of  the  sea :  and  the  waters  were  to  them  as  a  wall  on  the  right 
hand  and  on  the  left : 

30.  And  the  Lord  delivered  Israel  in  that  day  out  of  the  hand  of 
the  Egyptians. 

31.  And  they  saw  the  Egyptians  dead  upon  the  sea-shore,^  and 
the  mighty  hand  which  the  Lord  had  used  against  them :  and  the 
people  feared  the  Lord,  and  they  believed  the  Lord,  ^nd  Moses  His 
servant.  ^^ 


CHAPTER    XV. 

THE  CANTICLE  OF  MOSES.   THE  BITTER  WATERS  OF  MARA  ARE  MADE  SWEET. 

1.  Then  Moses  and  the  children  of  Israel  sang  this  canticle'  to  the 
Lord,  and  said :  Let  us  sing^  to  the  Lord :  for  He  is  gloriously  mag- 
nified :^  the  horse  and  the  rider  hath  He  thrown  into  the  sea. 

2.  The  Lord  is  my  strength  and  my  praise,'^  and  He  is  become 
salvation^  to  me :  He  is  my  God,  and  I  will  glorify  Him  f  the  God  of 
my  father,''  and  I  will  exalt  Him. 


"  Many  dead  bodies  were  washed  ashore  to  the  side  where  the  Israelites  stood. 

^'  They  bt-lieved  Moses  to  be  the  agent  and  messenger  of  God.  It  is  usual  in  the  Scripture  to  unite 
the  servant  with  God.  St.  Jerome  observes :  "The  faith  and  love  for  God  is  not  perfect,  if  it  be  accom- 
panied with  hatred  and  unbelief  regarding  his  ministers."     In.  ad  Philem. 

'  Wisdom  10  :  20.  Ocddes  thinks  that  this  canticle  surpasses  anything  of  the  kind  which  Greece  or 
liome  ever  product-d. 

"  H.  P.  "I  will  sing."  ^  God  has  displayed  His  power  gloriously. 

*  Ps.  117  :  14;  Isa.  12  :  2.  lie  gives  us  strength,  and  lie  deserves  to  be  praised.  He  is  here  styled  n% 
which  may  be  understood  of  his  essential  being. 

'  He  saves  and  delivers  inc  from  danger. 

"  P.  "I  will  prepare  llim  an  habitation."  •'  This,"  as  Adiim  Clarke  observes,  "seems  to  come  in  rery 
strangely  in  this  place.  The  ancient  versions,  excepting  the  Persian,  agree  with  the  Vulgate,  and  the  sense 
of  the  place  seems  to  require  it."     L.  "I  will  declare  His  praise." 

'  Whom  my  father  worshipped.    It  is  the  same  as  '•  fathers :"  the  God  of  my  fathers.     Supra  3  :  6. 


214  THE    BOOK    OF    EXODUS. 

3.  The  Lord  is  as  a  warrior,^  Almighty^  is  His  name. 

4.  Pharao's  chariots  and  his  army  hath  He  cast^^  into  the  sea :  his 
chosen^^  captains  are  drowned  in  the  Red  Sea. 

5.  The  depths  have  covered  them  :  they  are  sunk  to  the  bottom  like 
a  stone. 

6.  Thy  right  hand,  0  Lord,  is  magnified  in  strength  :'^  Thy  right 
hand,  0  Lord,  hath  dashed  in  pieces  the  enemy. 

7.  And  in  the  greatness  of  Thy  glory  Thou  hast  put  down  those 
who  rose  up  against  Thee :  Thou  hast  sent  forth  Thy  wrath,  which 
consumed  them  like  stubble. ^^ 

8.  And  with  the  blast  of  Thy  anger^^  the  waters  were  gathered 
together :  the  water  stood  upright :  the  depths  were  congealed  in  the 
midst  of  the  sea.^^ 

9.  The  enemy  said :  I  will  pursue  and  overtake :  I  will  divide  the 
spoils ;  my  sofil  shall  have  its  fill :  I  will  draw  my  sword ;  my  hand 
shall  slay  them. 

10.  Thy  wind  blew,  and  the  sea  covered  them :  they  sank  as  lead 
in  the  mighty  waters. 

11.  Who  is  like  to  Thee,  among  the  strong,^^  0  Lord  ?  who  is  like 
to  Thee,  glorious  in  holiness,  terrible^'^  and  praiseworthy,  doing 
wonders  ? 

12.  Thou  stretchedst  forth  Thy  hand,^^  and  the  earth^^  swallowed 
them. 

13.  Thou  wilt  be^  a  leader  in  Thy  mercy  to  the  people  whom  Thou 
hast  redeemed ;  and  Thou  wilt  guide  them  in  Thy  strength  to  Thy 
holy  habitation.^' 

14.  Nations  rose  up,^  and  were  angry  :^  sorrows^''  took  hold  on  the 
inhabitants  of  Palestine. 

15.  Then  were  the  princes  of  Edom  troubled :  trembling  seized  on 
the  stout  men  of  Moab :  all  the  inhabitants  of  Canaan  became  stiff.^ 


•  II.  p.  "A  man  of  war:"  powerful.  '  mjl^. 

'"  As  if  CRHtin-?  an  arrow.  *'  Favorite — highly  prized. 

'"  Hy  the  display  of  power.  *'  The  vengeauee  of  God  is  like  a  eonsuming  fire. 

"  I'.  "The  blast  of  thy  nostrils."  This  phrase  is  not  here  expressive  of  wrath,  since  the  gathering  of 
the  water?  was  iu  mercy  to  the  Israelites.  The  facility  wherewith  they  were  rendered  stationary  is  sig 
nifled. 

'*  11.  V.  v.  "  Stetit  unda  fluens :  congregaUi;  sunt  abyss!." 

'«  11.  V.  "The  gods"— the  false  divinities.  *'  To  be  feared  and  praised. 

••  II.  P.  "Thy  right  hand." 

'*  «'  The  watery  deep."    There  may  have  been  an  earthquake  at  the  same  time.    P«.  76  :  19. 

"  The  preterite  is  put  for  the  future. 

-'  Thou  wilt  conduct  them  to  the  promised  land,  wherein  Thy  temple  shall  bo  erected. 

'■'^  The  te.\t  has  -  In  ard,"  which  agrees  with  the  context  i.iul  the  ancient  versions.  The  report  of  the 
overthrow  of  the  Egyptians  spread  terror  among  the  nations  of  Canaan. 

■^  They  trembled.  "*  II.  P.  "Sorrow."  '^*  Through  fear.    H.  P.  "Shall  melt  away." 


EXODUS    XV.  215 

16.  Let  fear  and  dread  fall  upon  them,  in  the  greatness  of  Thy 
arm :  let  them  become  motionless  as  a  stone,  until  Thy  people,  0 
Lord,  pass  by  r^  until  this  Thy  people  pass  by,  whom  Thou  possessest. 

17.  Thou  wilt  bring  them  in,  and  plant  them  in  the  mountain  of 
Thy  inheritance,^  in  Thy  most  firm  dwelling-place,  which  Thou  hast 
made,  0  Lord;  Thy  sanctuary,  0  Lord,  which  Thy  hands  have 
established. 

18.  The  Lord  shall  reign  forever  and  ever.^^  ■'  ' 

19.  For^  Pharao  went  in  on  horseback  with  his  chariots  and  horse- 
men^ into  the  sea :  and  the  Lord  brought  back  upon  them  the  waters 
of  the  sea :  but  the  children  of  Israel  walked  on  dry  ground  in  its 
midst. ^^ 

20.  So  Mary  the  prophetess,^^  the  sister  of  Aaron,  took  a  timbrel 
in  her  hand :  and  all  the  women  went  forth  after  her  with  timbrels 
and  with  dances. 

21.  And  she  began  the  song  to  them,  saying :  Let  us  sing  to  the 
Lord :  for  He  is  gloriously  magnified :  the  horse  and  his  rider  hath 
He  thrown  into  the  sea. 

22.  And  Moses  brought  Israel  from  the  Red  Sea ;  and  they  went 
forth  into  the  wilderness  of  Sur :  and  they  marched  three  days  through 
the  wilderness,  and  found  no  water. 

23.  And  they  came  into  Mara,^  and  they  could  not  drink  the 
waters  of  Mara,  because  they  were  bitter :  whereupon  he  called  its 
name"^^  Mara  [that  is,  bitterness]. 

24.  And  the  people  murmured  against  Moses,'^''  saying  :  What  shall 
we  drink  ? 

25.  But  he  cried  to  the  Lord :  and  He  showed  him  a  tree,^*^  which 
when  he  had  cast  into  the  waters,  they  became  sweet.     There  He 


^'  The  progress  of  the  people  to  the  promised  land  amidst  the  nations  of  Canaan,  stunned  and  con- 
founded by  the  wonders  which  God  wrought  in  their  behalf,  is  contemplated. 

-■"  This  may  be  understood  of  the  mountain  on  which  the  temple  was  to  be  built. 

*'  This  is  a  beautiful  termination  of  the  hymn.  The  people  being  regarded  as  put  in  possession  of 
their  inheritance,  and  gathered  together  for  worship  on  the  holy  mountain,  the  perpetual  reign  of  God  is 
proclaimed. 

"'  So. 

^^  II.  P.  "  The  horse  of  Pharaoh."  One  is  put  for  many.  Eques  of  V.  is  probably  a  mistake  for  eqiius, 
which  is  found  in  many  MSS. 

^^  The  fact  is  reaffirmed,  to  preclude  all  idea  of  poetic  fiction. 

^  She  may  hare  been  styled  prophetess,  as  oiie  devoted  to  celebratfi  the  Divine  praises.  Moses  composed 
the  canticle.     Her  name  is  C'l^  :  Mapiaf^,  Maria. 

'''  The  place  was  afterwards  so  called,  from  the  bitterness  of  its  waters. 

="  V.  has  a  periphrase:  "Congruum  loco  nomen  imposuit,  vocans  ilium." 

^*  This  readiness  to  murmur  is  a  wonderful  instance  of  perversity. 

**  Judith  5  :  15;  Eccl.  .38  :  .5.  This  tree  may  be  regarded  as  a  figure  of  the  cross  of  Christ,  which 
sweetens  the  bitter  waters  of  adversity  for  such  as  devoutly  contemplate  it. 


216  THEBOOKOFEXODUS. 

appointed  him^  ordinances,  and  judgments,  and  there  He  proved^ 
him, 

26.  Saying  :  If  thou  wilt  hear  the  voice  of  the  Lord  thy  God,  and 
do  what  is  right  before  Him,^^  and  obey  His  commandments,  and 
keep  all  His  precepts,  none  of  the  evils  which  I  laid  upon  Egypt,  will 
I  bring  upon  thee :  for  I  am  the  Lord  thy  healer. 

27.  And  the  children  of  Israel'**^  came  into  Elira,  where  were  twelve 
fountains  of  water,  and  seventy  palm  trees  :'*^  and  they  encamped  by 
the  waters. 


CHAPTER    XVL 

THE    PEOPLE    MURMUR    FOR  WANT    OF    MEAT:    GOD  GIVETH    THEM    QUAILS    AND    MANNA. 

1.  And  they  set  forward  from  Elim :  and  all  the  multitude^  of  the 
children  of  Israel  came  into  the  desert  of  Sin,^  which  is  between 
Elim  and  Sinai,  on  the  fifteenth  day  of  the  second  month,  after  they 
came  out  of  the  land  of  Egypt. 

2.  And  all  the  congregation  of  the  children  of  Israel  murmured 
against  Moses  and  Aaron  in  the  wilderness. 

3.  And  the  children  of  Israel  said  to  them  :  Would  to  God  we  had 
died  by  the  hand  of  the  Lord^  in  the  land  of  Egypt,  when  we  sat 
over  the  fleshpots,  and  ate  bread^  to  the  full :  why  have  ye  brought 
us  into  this  desert,  that  ye  might  destroy  all  the  multitude  with 
famine  ?® 

4.  And  the  Lord  said  to  Moses :  Behold,  I  will  rain  for  you  bread 


"  p.  "Them."    The  people  is  gunerally  undentood  to  be  meant,  although  the  text  is  in  the  singular. 
The  miraculous  healing  of  the  waters  was  the  occasion  of  exciting  the  IsraelitK!<  to  the  obseryance  of  the 
Divine  mandates. 
"  He  laid  down  the  condition  of  his  protection.    Jer.  7  :  '22. 
"  Th«  moral  law  was  specially  inculcated. 

*"  Numb.  33  :  9.  The  twelve  fountains  of  water  were  images  of  the  twelve  tribes,  and  typos  of  the 
Apostles,  the  sources  of  pure  doctrine. 

*'  The  seventy  palm-trees  serTo  to  remind  us  of  the  seventy  elders  who  aided  Moses  in  the  government, 
and  of  the  seventy-two  disciples  of  Christ. 
'  II.  I*.  '•  Congregation." 

3  Wisdom  11  :  2.  They  first  encamped  at  the  seaside  (Numb.  83  :  10,  11);  but  this  station  is  here- 
omitted,  as  nothing  remarkable  hsppened  there.  The  whole  desert  bore  this  name,  which  is  here  used 
of  one  station,  as  St.  Jerome  remarks.     A'/),  ud  rabi^jlam  (lt>  42  mansintiihus. 

^  iry  the  Divine  visitation — by  the  scourges  by  which  many  of  the  Egyptians  perished. 
'  Meat. 

'  Famine  was  feared  by  the  poor  who  had  no  cattle,  and  whose  other  provisions  already  began  to  fail. 
All  might  dread  it,  especially  as  water  and  pasture  were  wanting  for  the  flocks. 


EXODUS    XVI.  217 

from  heaven :  let  the  people  go  forth,  and  gather  what  is  sufficient 
for  every  day ;  that  I  may  prove  them  whether  they  will  walk  in  my 
law,  or  not.^ 

5.  But  the  sixth  day  let  them  provide  to  bring  in  double  for  what 
they  were  wont  to  gather  every  day/ 

6.  And  Moses  and  Aaron  said  to  all  the  children  of  Israel :  In  the 
evening  ye  shall  know^  that  the  Lord  hath  brought  you  forth  out  of 
the  land  of  Egypt : 

7.  And  in  the  morning  ye  shall  see  the  glory  of  the  Lord :  for  He 
hath  heard  your  murmuring  against  the  Lord :  but  what  are  we, 
that  ye  murmur  against  us? 

8.  And  Moses  said  :  In  the  evening  the  Lord  w^ill  give  you  flesh  to 
eat,  and  in  the  morning  bread  to  the  full :  for  He  hath  heard  your 
murmurings,  with  which  ye  murmur  against  Him  :  for  w^hat  are  we  ?^ 
your  murmuring  is  not  against  us,  but  against  the  Lord.-*" 

9.  Moses  also  said  to  Aaron  :  Say  to  the  whole  congregation"  of 
the  children  of  Israel :  Come  before  the  Lord  :^^  for  He  hath  heard 
your  murmuring. ^^ 

10.  And  when  Aaron  spake  to  all  the  assembly  of  the  children  of 
Israel,  they  looked  towards  the  wilderness :  and  behold,  the  glory  of 
the  Lord^^  appeared  in  a  cloud. 

11.  And  the  Lord  spake  to  Moses,  saying : 

12.  I  have  heard  the  murmuring  of  the  children  of  Israel :  say 
to  them :  In  the  evening  ye  shall  eat  flesh,  and  in  the  morning  ye 
shall  be  filled  with  bread :  and  ye  shall  know  that  I  am  the  Lord 
your  God. 

13.  So  it  came  to  pass  in  the  evening,  that  quails  coming  up^-^ 
covered  the  camp :  and  in  the  morning  a  dew  lay  round  about  the 
camp. 

it  appeared 


'■  Whether  thwy  observe  the  rules  prescribed  for  gathering  it. 

^  This  was  through  respect  for  the  sabbatical  observance. 

'  By  a  ne\7  miracle. 

•*  But  mere  agents  of  God,  acting  in  conformity  with  his  orders. 

'^  They,  who  murmur  against  those  whom  God  has  clothed  with  authority,  assail  rather  the  Divine 
authority  itself. 

*'  Assembly,  multitude.  *-  To  a  place  of  public  assembly. 

'^  And  is  determined  to  silence  and  confound  it. 

"  Keel.  4;')  :  3.     A  brilliant  manifestation  of  Divine  glory  in  the  midst  of  a  cloud. 

•*  Numb.  11:31.    Out  of  the  sea. 

"•  II.  P.  "When  the  dew  that  lay  had  gone  up,  behold  upon  the  face  of  the  wilderness  there  lay  a 
small  round  thing."'    V.  "Pilotusum."    L.  "  Something  fine  in  grains." 


218  THE     BOOK    OF    EXODUS. 

in  the  wilderness  small,  and  as  it  were  beaten  with  a  pestle,  like  the 
hoar  frost  on  the  ground. ^^ 

15.  And  when  the  children  of  Israel  saw  it,  they  said  one  to 
another  :  Manhu  !^^  [which  signifieth  :  What  is  this  :]  for  they  knew 
not  what  it  was.^^  And  Moses  said  to  them  :  This  is  the  bread  which 
the  Lord  hath  given  you  to  eat. 

16.  This  is  what  the  Lord  hath  commanded  :^  Let  every  one  gather 
of  it  as  much  as  is  enough  to  eat :  an  omer  for  every  man,  according 
to  the  number  of  persons^'  who  dwell  in  a  tent,  so  shall  ye  take  of  it. 

17.  And  the  children  of  Israel  did  so :  and  they  gathered,  one 
more,  another  less. 

18.  And  they  measured  by  the  measure  of  an  omer  :^^  neither  had 
he  more  who  had  gathered  more :  nor  did  he  find  less  who  provided 
less  :^  but  every  one  had  gathered,  according  to  what  they  were  able 
to  eat. 

19.  And  Moses  said  to  them  :  Let  no  man  leave  of  it  till  the  morn- 
ing.2^ 

20.  And  they  hearkened  not  to  him ;  but  some  of  them  left  until 
the  morning :  and  it  bred  worms,  and  spoiled  -^  and  Moses  was  angry 
with  them. 

21.  Now  every  one  of  them  gathered  in  the  morning,^^  as  much  as 
might  sufiice  to  eat :  and  after  the  sun  grew  hot,  it  melted. 

22.  But  on  the  sixth  day  they  gathered  twice  as  much,  every  man 
two  omers:  and  all  the  rulers  of  the  multitude  came,  and  told  Moses. 

23.  And  he  said  to  them :  This  is  what  the  Lord  hath  spoken. 
To-morrow  is  the  rest  of  the  Sabbath  sanctified  to  the  Lord.  What- 
ever work  is  to  be  done,  do  it :  and  the  meats  which  are  to  be  dressed, 
dress  them  :  and  whatever  shall  remain,  lay  it  up  until  the  morning. 

24.  And  they  did  so  as  Moses  commanded :  and  it  did  not  spoil, 
neither  was  any  worm  in  it.^ 


"  Numb.  11 :  7;  Ps.  77  :  24;  Wisdom  16:  20;  John  6  :  31.  The  appearance  may  have  resembled  the 
ordinary  manna,  which  is  a  kind  of  condenped  honey,  although  it  fell  miraculously  at  all  pcasons,  whilst 
this  falls  usually  only  in  July  and  August. 

»  I  Cor.  10  :  3.     |D  «»«  the  ERyptian  form  of  HD  what?     V.  adds:  "Quod  significat:  quid  est  hoof' 

"  P.  "  They  said  one  to  another.  It  is  manna;  for  they  wist  not  what  it  wa.«."  Adam  Clarke  observes : 
"This  is  a  most  unfortunate  translation,  because  it  not  only  gives  no  sense,  but  it  contradicts  itself." 

>'  This  is  the  Lord's  command.  ='  Lit.  "Your  souls." 

«  An  omer  for  each  individual.  It  is  thought  to  have  contained  about  throe  riuarts  of  things  dry. 
2  Cor.  8  :  16. 

*'  This  appenrs  to  have  been  miraculous. 

-•  This  precept  was  directed  to  keep  them  in  dependence  on  God  for  a  new  supply. 

'^^  In  punishment  of  their  disobedience.  ' 

<»i  The  sacred  author  of  the  book  of  Wisdom  says,  that  this  was  "  that  it  miglit  be  known  to  all,  that 
we  ought  to  rise  before  the  sun  to  bless  Thee  and  adore  Thee  at  the  dawning  of  the  light"    Cb.  16  :  28. 

^  This  was  a  miraculous  confirmation  of  the  observance. 


EXODUS    XVI.  219 

25.  And  Moses  said:  Eat  it  to-day,. because  it  is  the  Sabbath  of 
the  Lord  :^  to-day  it  shall  not  be  found  in  the  field. 

26.  Gather  it  six  days :  but  on  the  seventh  day  is  the  Sabbath  of 
the  Lord ;  therefore  it  shall  not  be  found. 

27.  And  the  seventh  day  came :  and  some  of  the  people  going 
forth  to  gather,^^  found  none. 

28.  And  the  Lord  said  to  Moses  :  How  long  will  ye  refuse  to  keep 
My  commandments,  and  My  law  ?^ 

29.  See  that  the  Lord  hath  given  you  the  Sabbath,  and^^  for  this 
reason  He  giveth  you  on  the  sixth  day  a  double  provision :  let  each 
man  stay  at  home,  and  let  none  go  forth  out  of  his  place  the  seventh 
day. 

30.  And  the  people  kept  the  Sabbath  on  the  seventh  day. 

31.  And  the  house  of  Israel  called  the  name  of  it  manna :  and  it 
was  like  coriander  seed^^  white,  and  its  taste  like  flour  with  honey. 

32.  And  Moses  said  :  This  is  what  the  Lord  hath  commanded  :  Fill 
an  omer  of  it,  and  let  it  be  kept  unto  generations  to  come  hereafter  :^'^ 
that  they  may  know  the  bread  with  which  I  fed  you  in  the  wilder- 
ness, when  ye  were  brought  forth  out  of  the  land  of  Egypt. 

33.  And  Moses  said  to  Aaron  :  Take  a  vessel,  and  put  manna  into 
it,  as  much  as  an  omer  can  hold :  and  lay  it  up  before  the  Lord  to 
keep  unto  your  generations, 

34.  As  the  Lord  commanded  Moses.  And  Aaron  put  it  in  the 
tabernacle^  to  be  kept. 

35.  And  the  children  of  Israel  ate  manna  forty  years,  till  they 
came  to  a  habitable  land  :^  with  this  were  they  fed,  until  they  reached 
the  borders  of  the  land  of  Canaan. 

36.  Now  an  omer  is  the  tenth  part  of  an  ephah.^ 


^  God  appeared  to  rest,  because  lie  did  not  supply  the  manna  on  that  day. 

^  Disobedience  under  the  circumstances  was  bold.  ^"  H.  P.  "Laws." 

"'  The  conjunction  is  not  in  the  text. 

^  Its  .shape  was  like  gad,  which  is  understood  to  mean  coriander  seed,  but  its  color  was  different.  The 
former  is  darkish. 

""  As  a  perpetual  memorial  of  the  miracle. 

'•'•*  II.  P.  "  The  Testimony :"  the  ark  was  so  called.  It  was  not.  however,  yet  erected ;  but  a  temporary 
fabric  served  its  purpose. 

^'  Neh.  9  :  21;  Judith  5  :  15.  Whilst  they  were  journeying  and  unsettled.  The  continuance  of  this 
supply  was  plainly  miraculous.  The  ordinary  manna  is  medicinal, .rather  than  nutritious.  Mo.ses  tes- 
tifies the  fact  of  the  supply  hnving  continued  forty  years,  jilthough  the  last  year  had  not  expired  when 
he  died.  Some  think  that  this  oVjservation  was  added  after  the  time  of  Moses.  Mtmna  was  not  their 
only  nourishment,  since  they  had  cattle,  and  purcha.sed  provisions  from  some  of  the  nations  through 
which  they  passed;  but  ordinary  means  were  insufficient  to  support  two  millions  of  men  journeying  in 
a  wilderness. 

^''  It  was  proper  to  remark,  for  the  information  of  posterity,  what  was  the  quantity.  Kanne  thinks 
that  the  omer  was  the  name  of  a  ve.<sel.  and  that  its  proportion  tt  the  ephah,  a  well-known  measure,  is 
therefore  remarked.    This  verse  might  come  more  suitably  after  v.  18. 


220  THE    BOOK    OF    EXODUS. 


CHAPTER    XVII. 

THE  PEOPLE  MURMUR  AGAIN  FOR  WANT  OF  DRINK:  THE  LORD  GIVETH  THEM  WATER 
OUT  OF  A  ROCK.  MOSES  LIFTING  UP  HIS  HAND  IN  PRAYER,  AMALEK  IS  OVER- 
COME. 

1.  Then  all  the  multitude  of  the  children  of  Israel  setting  forward 
from  the  desert  of  Sin,  hj  their  journeys/  according  to  the  word  of 
the  Lord,^  encamped  in  Raphidim,  where  there  was  no  water  for  the 
people  to  drink. 

2.  And  they  quarrelled  with  Moses,  and  said :  Give  us  water,  that 
we  may  drink.  And  Moses  answered  them  :  Why  do  ye  quarrel  with 
me  ?^     Wherefore  do  ye  tempt^  the  Lord  ? 

3.  So  the  people  thirsted  there  for  water,  and  murmured  against 
Moses,  saying :  Why  didst  thou  make  us  come  forth  out  of  Egypt,  to 
kill  us,  and  our  children,  and  our  heasts,  with  thirst? 

4.  And  Moses  cried  to  the  Lord,  saying :  What  shall  I  do  to  this 
people  ?     Yet  a  little  more  and  they  will  stone  me.^ 

5.  And  the  Lord  said  to  Moses :  Go  before^  the  people,  and  take 
with  thee  of  the  ancients  of  Israel  'J  and  take  in  thy  hand  the  rod 
with  which  thou  didst  strike  the  river,^  and  go. 

6.  Behold,  I  will  stand  there  before  thee,  upon  the  rock  in  Horeb : 
and  thou  shalt  strike  the  rock,  and  water  shall  come  out  of  it,  that 
the  people  may  drink. ^     Moses  did  so  before  the  ancients  of  Israel : 

7.  And  he  called  the  name  of  that  place  Temptation,'^  because  of 
the  chiding  of  the  children  of  Israel,  and  because  they  tempted  the 
Lord,  saying :  Is  the  Lord  amongst  us,  or  not  ? 

8.  And  Amalek  came,  and  fought  against  Israel  in  Raphidim." 


'  stations,  resting-places.  Numb.  3.3  :  12,  13,  14.  Two  previous  stations  are  here  omitted,  not  being 
marited  by  any  extraordinary  event. 

-  As  Divinely  directed.  »  Numb.  20  :  4. 

*  Provolte  Him  to  inflict  scourges.  »  They  are  almost  ready  to  stone  me. 
"  In  presence  of.                                                           '  As  witnesses  of  the  prodigy. 

*  The  rod  which  already  had  wrought  wonders.     Sup.  14  :  21 ;  Ps.  77  :  15. 

^  1  Cor.  10  :  4.  The  fact  that  Moses  procured  water  for  the  Israelites  when  tuffering  from  thirst,  is 
recorded  by  Tacitus,  who.  however,  a.soribe8  it  to  the  fortuitous  movement  of  a  number  of  wild  asses  in 
the  direction  of  a  rock  hid  by  a  grove  of  trees.  Ilist,  1.  6,  c.  3.  This  passage  shows  that  the  report  of 
the  miracle  had  reached  the  heathens,  and  was  celebrated  in  tradition,  although  dicguisi-d.  Priesth-y  lays 
great  stress  on  the  hules  and  ••hannels  still  visible  in  the  rock,  which  could  only  have  been  formed  by  the 
bursting  out  and  running  of  the  water. 

'"  Musa.     H.  adds  il/rn7>((,  which  signifies  fUfinW.    The  place  bore  both  nameB. 

"  Deut.  25  :  17;  Judith  4  :  13  ;  Wisdom  11:3. 


EXODUS    XVIII.  221 

9.  And  Moses  said  to  Josiie :  Choose  out  men ;  and  go  out  and 
fight  against  Amalek  :  to-morrow  I  will  stand  on  the  top  of  the  hill 
with  the  rod  of  God  in  mj  hand.^^ 

10.  Josue  did  as  Moses  had  spoken :  and  he  fought  against  Amalek : 
but  Moses  and  Aaron  and  Hur  went  up  to  the  top  of  the  hill. 

11.  And  when  Moses  lifted  up  his  hands/^  Israel  overcame :  but  if 
he  let  them  down  a  little,  xlmalek  overcame. 

12.  And  the  hands  of  Moses  were  heavy :  so  they  took  a  stone, 
and  put  under  him ;  and  he  sat  on  it :  and  Aaron  and  Hur  stayed  up 
his  hands  on  both  sides.^^  And  it  came  to  pass  that  his  hands  were 
not  weary  until  sunset. 

13.  And  Josue  put  Amalek  and  his  people^'^  to  flight  with  the  edge 
of  the  sword. 

14.  And  the  Lord  said  to  Moses :  Write  this*^  for  a  memorial  in  a 
book,  and  repeat  it  in  the  ears  of  Josue :  for  I  will  destroy  the 
memory  of  Amalek  from  under  heaven. 

15.  And  Moses  built  an  altar,  and  called  its  name.  The  Lord  my 
exaltation, ^^  saying : 

16.  Because  the  hand  of  the  throne^^  of  the  Lord,  and  the  war  of 
the  Lord,  shall  be  against  Amalek"  from  generation  to  generation. 


CHAPTER    XVIIL 


JETHRO    BRINGETH    TO    MOSES    HIS   WIFE    AXD    CHILDREN.      HIS    COUNSEL. 

1.  And  when  Jethro,  the  priest  of  Midian,  the  kinsman^  of  Moses, 


''  As  a  pledge  of  victory,  to  encourage  the  Israelites.    Some  think  that  it  served  as  a  standard. 

'^  H.  P.  "  Hand."  Sam.,  V.  When  he  held  up  the  wondrous  rod,  the  Israelites  proved  superior  in  the 
combat.  This  cannot  be  accounted  for  merely  by  the  courage  which  its  sight  inspiri-d.  God  was  pleased 
to  attach  this  result  to  the  act,  that  all  might  know  that  victory  was  His  gift,  through  the  agency  of 
Moses.    The  rod  was  the  type  of  the  Cross,  through  which  we  overcome  our  spiritual  enemies. 

"  It  would  appear,  from  this  circumstance,  that  both  hands  were  uplifted,  holding  the  rod  between 
them.  '*  This  is  an  hendijadis,  for  the  people  of  Amalek. 

"■•  This  decree  regarding  the  destruction  of  the  Amalekites. 

"  ^D  J  ™*y  ^6  rendered :  "  My  standard."    It  contains  an  allusion  to  the  lifting  up  of  the  rod  by  Moses. 

"  DD-  Is  so  rendered  by  Sam.  18  MSS.  have  rl'DJ-  Some  understand  it  as  meaning:  because  th« 
hand  of  Amalek  is  against  the  throne  of  God,  namely,  the  Israelites,  in  whom  God  is  enthroned.  Arn- 
heim  renders  it :  "The  hand  on  the  throne  of  Yah  is  (stretched  out)  for  war  with  Amalek."  Qrotius: 
•'The  hand  of  the  Divine  power."  L.  "  The  Lord  hath  sworn  on  His  throne."  Le  Clerc  conjectures  that 
it  should  be  Dj,  "standard,"  as  in  v.  15.  None  of  these  interpretations  is  satisfactoi>y  ;  but  the  erectiosi 
of  the  altar,  and  the  inscription,  were  plainly  directed  to  proclaim  solemnly  the  Divine  decree  for  th** 
destruction  of  Amalek. 

'  Father-in-law,  or,  according  to  some,  brother-in-law. 


222  THE    BOOK    OF    EXODUS. 

had  heard  all  the  things  which  God  had  done  for  Moses,  and  for 
Israel,  His  people,  and  that  the  Lord  had  brought  forth  Israel  out  of 
Egypt: 

2.  He  took  Sephora  the  wife  of  Moses,  whom  he  had  sent  back,^ 

3.  And  her  two  sons,  of  whom  one  Avas  called  Gersam,  his  father 
saying :  I  have  been  a  stranger  in  a  foreign  country  f 

4.  And  the  other  Eliezer :  For  the  God  of  my  father,  said  he,  is 
my  helper,  and  He  hath  delivered  me  from  the  sword  of  Pharao. 

5.  And  Jethro,  the  kinsman  of  Moses,  came  with  his  sons  and  his 
wife  to  Moses  into  the  desert,  where  he  was  camped  by  the  mountain 
of  God.^ 

6.  And  he  sent  word^  to  Moses,  saying :  I,  Jethro,  thy  kinsman, 
came  to  thee,  and  thy  wife,  and  thy^  two  sons  with  her. 

7.  And  he  went  out  to  meet  his  kinsman,  and  bowed,^  and  kissed 
him  :  and  they  saluted  one  another  with  words  of  peace.^  And  when 
he  was  come  into  the  tent, 

8.  Moses  told  his  kinsman  all  that  the  Lord  had  done  to  Pharao 

« 

and  the  Egyptians,  in  favor  of  Israel ;  and  all  the  hardship^  which 
had  befallen  them  in  the  journey,  and  how  the  Lord  had  delivered 
them. 

9.  And  Jethro  rejoiced  for  all  the  good  things  which  the  Lord  had 
done  to  Israel,  because  He  had  delivered  them  out  of  the  hand  of  the 
Egyptians.^^ 

10.  And  he  said :  Blessed  is  the  Lord,  who  hath  delivered  you  out 
of  the  hand  of  the  Egyptians,  and  out  of  the  hand  of  Pharao,  who  hath 
delivered  His  people  out  of  the  hand  of  Egypt. 

11.  Now  I  know,  that  the  Lord  is  greater  than  all  gods :"  because 
they  dealt  proudly  against  them.'^ 


'  To  her  father,  or  brother,  for  safety  and  protection,  finding  that  she  was  in  the  way  of  the  under- 
takings of  MoseB. 
»  Supra  2  :  22. 

*  Thia  visit  is  thought  by  some  to  be  liere  related  by  anticipation,  as  it  appears  to  have  been  made  after 
the  delivery  of  the  law,  since  Moses  was  occupied  in  determining  the  disputes  of  the  Israelites  judicially. 
This  accords  with  Deut.  1  :  6-15.  Others  think  that  it  was  made  earlier,  when  Moses  acted  on  the  mere 
principles  of  natural  right  and  justice. 

^  II.  V.  '•  lie  Kaid."     V.  "  Mandavit."    This  meaning  is  evident  from  the  following  verse. 

*  II.  P.  "  Iler." 

''  The  term  implies  prostration,  which,  in  this  instance,  was  an  act  of  respect  grounded  on  relation- 
ship.   Mosei,  although  a  ruU-r,  respected  his  relative. 

*  Greeting  after  the  rauuner  of  those  limes:  Peace  be  to  thee.  P.  L.  "'Asked  each  other  of  (heir 
welfare." 

"  Fatigue,  distres.s  sutfering.  "  This  repetition  is  expressive  of  strong  feeling. 

"  He  may  have  been  previously  an  idolatrous  priest.  It  seems,  however,  probable  that  ho  worshipped 
the  true  God,  and  was  strengthened  in  his  devotion  by  learning  Ills  dealings  towards  His  people. 

''^  P.  ''For  in  tlie  thing  wherein  they  dealt  proudly,  he  was  above  them."  Abcn  Ezra  rendprs  it:  '•  For 
He  punished  them  because  they  hud  acted  wickedly  toward  them."     Sup.  1  :  14;  5  :  7 ;  10  :  10;  14  :  8. 


EXODUS    XVIII.  223 

12.  So  Jethro  the  kinsman  of  Moses  offered  holocausts  and  sacri- 
fices to  God :  and  Aaron  and  all  the  ancients  of  Israel  came  to  eat 
bread^^  with  him  before  God. 

13.  And  the  next  day  Moses  sat  to  judge  the  people,  who  stood  by 
Moses  from  morning  until  night. 

14.  And  when  his  kinsman  had  seen  all  things  which  he  did  among 
the  people,  he  said :  What  is  it  that  thou  doest  among  the  people  ? 
Why  sittest  thou  alone,  and  all  the  people  wait  from  morning  till 
night  ? 

15.  And  Moses  answered  him :  The  people  come  to  me  to  seek  the 
judgment  of  God.^* 

16.  And  when  any  controversy  falleth  out  among  them,  they  come 
to  me  to  judge  between  them,  and  to  show  the  precepts  of  God,  and 
His  laws.^^ 

17.  But  he^*^  said :  The  thing  thou  doest  is  not  good. 

18.  Thou  art  sp'ent  with  foolish^^  labor,  both  thou,  and  this  people 
that  is  with  thee :  the  business  is  above  thy  strength ;  thou  alone 
canst  not  bear  it.^^ 

19.  But  hear  my  words  and  counsels ;  and  God  will  be  with  thee.^^ 
Be  thou  to  the  people  in  those  things  that  pertain  to  God,^°  to  bring 
their  causes  to  Him.-^ 

20.  And  to  show  the  people  the  ceremonies  and  the  manner  of 
worshipping,  and  the  way  in  which  they  ought  to  walk,  and  the  work 
which  they  ought  to  do.^^ 

21.  And  provide  out  of  all  the  people,  able  men,  such  as  fear  God, 
in  whom  there  is  truth,  and  who  hate  avarice  f^  and  appoint  of  them 
rulers  of  thousands,  and  of  hundreds,  and  of  fifties,  and  of  tens,^^ 

22.  Who  may  judge  the  people  at  all  times :  and  when  any  great 
matter  shall  fall  out,  let  them  refer  it  to  thee  ;  and  let  them  judge 


The  Egyptians  dealt  haughtily  and  tyrannically  with  the  Israelites.  From  the  final  liberation  of  these 
from  their  proud  oppressors,  Jethro  infers  that  God  is  true  and  powerful.  This  may  express  only  his 
previous  convictions,  which  were  confirmed. 

'^  The  flesh  of  the  victims.  Aaron  and  the  chief  Israelites  partook  of  the  sacrifice,  because  offered  to 
the  true  God  by  one  who  exercised  the  priestly  oflRce  among  the  Midianites. 

^*  II.  P.  "  To  inquire  of  God  '' — to  seek  judgment  in  accordance  with  the  Divine  will. 

*'  This  favors  the  opinion  that  this  visit  was  after  the  delivery  of  the  law. 

*"  II.  P.  "  3Ioses's  father-in-law."  *"  Unnecessary,  imprudent. 

"  Deut.  1  :  12      11.  P.  '•  Thou  wilt  surely  wear  away." 

"  God  often  directs  His  highest  agents  by  means  of  others,  in  what  regards  the  course  which  they  are 
to  pursue. 

33  P.  "To  God  ward." 

-'  To  submit  their  weightier  controversies,  or  difliicultiep,  to  the  Divine  judgment. 

--  To  direct  and  govern  them  in  Divine  things.  -'  Not  likely  to  receive  bribes. 

**  This  order  of  proceeding  was  suited  to  their  state  on  their  journey,  when  they  were  divided  into 
companies.    Appeal  may  have  been  left  to  the  superior  judges. 


224  THE    BOOK    OF    EXODUS. 

the  lesser  matters  only  :  that  so  it  may  be  lighter  for  thee,  the  burden 
being  shared  out  to  others. 

23.  If  thou  do  this,  thou  wilt  fulfil  the  commandment  of  God,  and 
wilt  be  able  to  endure  :^  and  all  this  people  will  return  to  their  places 
with  peace.^^ 

24.  And  when  Moses  heard  this,  he  did  all  things  which  he  had 
suggested  to  him. 

25.  And  choosing  able  men  out  of  all  Israel,  he  appointed  them 
rulers  of  the  people,  rulers  over  thousands,  and  over  hundreds,  and 
over  fifties,  and  over  tens. 

26.  And  they  judged  the  people  at  all  times :  and  whatever  was 
of  greater  difficulty  they  referred  to  him,  and  they  judged  the  easier 
cases  only. 

27.  And  he  let  his  kinsman  depart :  and  he  returned  and  went  into 
his  own  country.^ 


CHAPTER   XIX. 

THEY   COME  TO  SINAI :    THE    PEOPLE    ARE    COMMANDED  TO  BE   SANX'TIFIED.      THE    LORD 
COMING   IN    THUNDER   AND    LIGHTNING,  SPEAKETH   WITH    MOSES. 

1.  In  the  third  month  of  the  departure*  of  Israel  out  of  the  land 
of  Egypt,  on  the  same^  day  they  came  into  the  wilderness  of  Sinai : 

2.  For  departing  out  of  Raphidim,^  and  coming  to  the  desert  of 
Sinai,  they  encamped  in  the  same  place,  and  there  Israel  pitched 
their  tents  over  against  the  mountain. 

3.  And  Moses  went  up  to  God  :*  and  the  Lord  called  to  him  from 
the  mountain,  and  said:  Thus  shalt  thou  say  to  the  house  of  Jacob, 
and  tell  the  children  of  Israel ; 


■^  HDV:  "To  Btand,"'  V.  "Pripcepta  ejus  poterig  Biistentare:"  "prrecepta"  bcloDRS  to  the  previous 
clauou.  Jethro  assurcH  Moses  that  by  adopting  this  plan,  ho  will  be  able  to  continue  the  govcrnmrot  c: 
the  people,  which  he  could  not  possibly  carry  on  of  himself,  without  subordinate  tribunals. 

^'  They  would  retire  from  the  judgment-seat,  satisfied  that  their  reasons  had  been  heard  and  maturely 
weighed  ;  which  was  impossible,  if  one  Judged  all. 
'-'  Numb.  10  :  29, 

'  II,  P.  "Of  the  children  of  Israel," 

^  The  first  day  of  the  new  moon.    See  also  1  Kings  20  :  5 :  4  Rings  4  :  2.3, 

=>  Numb.  33:  16, 

'  To  the  mountain  whither  God  called  bim.    Acts  7  :  38. 


EXODUS    XIX.  225 

4.  Ye  have  seen  what  I  have  done  to  the  Egyptians  ;  how  I  have 
carried  you  upon  the  wings  of  eagles,^  and  have  taken  you  to  Myself/' 

5.  If  therefore  ye  will  hear  My  voice,  and  keep  My  covenant,  ye 
shall  be  My  peculiar  possession  above  all  peoples :  for  all  the  earth 
is  Mine/ 

6.  And  ye  shall  be  to  Me  a  kingdom  of  priests,*^  and  a  holy  nation. 
These  are  the  words  which  thou  shalt  speak  to  the  children  of  Israel. 

7.  Moses  came :  and  calling  together  the  elders  of  the  people,  he 
declared  all  the  words  which  the  Lord  commanded. 

8.  And  all  the  people  answered  together:  All  that  the  Lord  hath 
spoken,  we  will  do.^  And  when  Moses  had  related  the  words  of  the 
people  to  the  Lord, 

9.  The  Lord  said  to  him :  Lo,  now  Avill  I  come  to  thee  in  a  dark 
cloud, ^'^  that  the  people  may  hear  Me  speaking  to  thee,  and  may 
believe  thee  forever.  And  Moses  told  the  words  of  the  people  to  the 
Lord. 

10.  And  He  said  to  him  :  Go  to  the  people,  and  sanctify  them"  to- 
day, and  to-morrow,  and  let  them  wash  their  garments. 

11.  And  let  them  be  ready  against  the  third  day :  for  on  the  third 
day  the  Lord  will  come  down  in  the  sight  of  all  the  people  upon 
Mount  Sinai. 

12.  And  thou  shalt  appoint  certain  limits  to  the  people  round 
about,  and  thou  shalt  say  to  them :  Take  heed  ye  go  not  up  into  the 
mount,  and  that  ye  touch  not  the  borders  thereof:  every  one  who 
toucheth  the  mount,  shall  surely  die.^^ 

13.  No  hands  shall  touch  him ;  but  he  shall  be  stoned  to  death,  or 
shall  be  shot  through  with  arrows :  whether  it  be  beast,  or  man,  he 
shall  not  live.  When  the  trumpet  soundeth  long,^^  let  them  go  up 
into  the  mount. 


'  As  the  eagle  supports  her  young  ones  on  her  wings,  so  God  supported  and  protected  His  people. 

•'  Pent.  29  :  2.    T  have  led  you  forth  to  this  place,  where  I  manifest  Myself  to  you. 

'  Ps.  23  :  1.    God,  in  taking  the  Israelites  under  His  care,  did  not  forego  His  universal  dominion. 

•  As  it  were,  a  kingdom  of  priests,  honored  and  beloved.     1  Peter  2  :  9. 

*  They  consented  to  obey  God  as  their  sovereign.  Thus  their  government,  by  their  own  act,  became  a 
theocracy,  as  Josephus  observes,  1.  2,  contra  Apion,  §  16. 

'"  Denoting  the  incomprehensible  nature  of  God. 

^'  This  generally  implied  abstinence  from  the  use  of  marriage.  Inft-d  v.  15.  It  may  include  corporal 
:iblution. 

■^  Ileb.  12  :  IS.  This  severity  was  to  inspire  reverence  for  the  place,  where  God  was  to  make  known  His 
will  to  Moses,  whom  He  admitted  to  approach  to  the  summit  of  the  .sacred  mount.  P.  "It."  Adam 
Clarke  observes  :  "  Not  the  mountain,  but  the  man  that  had  presumed  to  touch  the  mountain." 

'*  They  were  to  advance  to  the  limits  at  a  given  signal.  II.  means  a  long  sound.  V.  "Cum  coeperit 
clangere." 

15 


226  THE    BOOK    OF    EXODUS. 

14.  And  Moses  came  down  from  the  mount  to  the  people,  and 
sanctified  them."     And  when  they  had  w^ashed  their  garments, 

15.  He  said  to  them :  Be  ready  against  the  third  day,  and  come 
not  near  your  wives. 

16.  And  now  the  third  day  was  come,  and  the  morning  appeared : 
and  behold,  thunders  were  heard,  and  lightnings  flashed,  and  a  very 
thick  cloud  covered  the  mount,  and  the  noise  of  the  trumpet  sounded 
exceedingly  loud :  and  the  people  who  were  in  the  camp,  feared. 

17.  And  when  Moses  had  brought  them  forth  to  meet  God^^  from 
the  place  of  the  camp,  they  stood  at  the  foot  of  the  mount. 

18.  And  all  Mount  Sinai  was  on  a  smoke  :^^  because  the  Lord  was 
come  down  upon  it  in  fire,  and  the  smoke  arose  from  it  as  out  of  a 
furnace  :  and  all  the  mount  quaked  greatly. 

19.  And  the  sound  of  the  trumpet  grew  by  degrees  louder  and 
louder,  and  was  drawn  out  to  a  greater  length  :  Moses  spake,  and  God 
answered  him. 

20.  And  the  Lord  came  down  upon  Mount  Sinai,  on  the  very  toj) 
of  the  mount ;  and  He  called  Moses  unto  the  top  thereof.  And  when 
he  was  gone  up  thither, 

21.  He  said  to  him :  Go  down,  and  charge  the  people,  lest  they^^ 
pass  the  limits  to  see  the  Lord,  and  a  very  great  multitude  of  them 
perish. 

22.  Let  the  priests*^  also  who  come  to  the  Lord,  be  sanctified,  lest 
He  strike  them. 

23.  And  Moses  said  to  the  Lord  :  The  people  cannot  come  up  to 
Mount  Sinai :  for  Thou  didst  charge,  and  command,  saying :  Set 
limits  about  the  mount,  and  sanctify  it. 

24.  And  the  Lord  said  to  him  :  Go,  get  thee  down  :  and  thou  shalt 
come  up,  thou  and  Aaron  with  thee :  but  let  not  the  priests  and  the 
people  pass  the  limits,  nor  come  up  to  the  Lord,  lest  He  kill  them. 

25.  And  Moses  went  down  to  the  people,  and  told  them  all.^^ 


"  II.  Put  tlicni  uml«T  ct  rtaiu  rfiitniint.  The  idea  that  tho  u.*o  r.f  marriaBU  was  in<*oti>i.<t»'nt  with  holy 
functions  prt'V«il<'d  from  tli«  beginning  through  the  Eastern  nation.". 

'^  To  pregcnt  them  ut  tho  foot  of  tho  mountain,  where  Ood  manifented  Hi?  presence. 

'"  Dent.  4:11.    The  cloiid«,  whence  the  thunder  and  lightning  iiJ.sued,  appeared  i;ke  j»moke. 

"  ID'^n* :  '■  L"t  they  rush  to  «ee."     V.  "  Vellf'  Is  pleonastic. 

'*  The  Aaronic  priesthood  wa»  not  yet  instituted;  but  there  were  prii'sts  who  exercised  their  office  in 
TJrtuo  of  their  peniorlty,  or  by  appointment  of  Moses. 

'■■'  M'hot  Oo<l  had  char;?ed  him  lo  tell  them,  namely,  not  ¥o  pa.ss  the  limits. 


EXODUS    XX.  227 


CHAPTER    XX. 


THK    TEX    COMMANDMEXT.S. 


1.  And  the  Lord  spake^  all  these  words  : 

2.  I  am  the  Lord  thy  God,"^  who  have  brought  thee  out  of  the  land 
of  Egypt,  out  of  the  house  of  bondage.^ 

3.  Thou  shalt  not  have  strange  gods  before  Me/ 

4.  Thou  shalt  not  make  to  thyself  a  graven  thing,  nor  the  likeness 
of  anything  in  heaven  above,  or  in  the  earth  beneath,  or  of  those 
things  which  are  in  the  waters  under  the  earth. ^ 

5.  Thou  shalt  not  adore  them,  or  serve  them  :^  I  am  the  Lord  thy 
God,  mighty,  jealous,  visiting  the  iniquity  of  the  fathers  upon  the 
children,  unto  the  third  and  fourth  generation  of  those  avIio  hate 
Me:^ 

6.  And  showing  mercy  unto  thousands^  to  those  who  love  Me,  and 
keep  My  commandments. 

7.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  :'•' 
for  the  Lord  will  not  hold  him  guiltless^^  who  taketh  the  name  of  the 
Lord  his  God^^  in  vain. 


^  The  commandiKents  were  uttered  in  distinct  tonop,  and  inscribed  on  tables  of  stone. 
'  This  implies  the  duties  of  worship  and  obedience. 

'  Deut.  5:6;  Ps.  80  :  11.  Their  recent  liberation  from  bondage  was  a  motive  for  demanding  their 
obedience,  which,  however,  was  due  independently  of  any  special  favor. 

*  The  prohibition  of  the  worship  of  false  gods  is  prominent.  The  propensity  of  men  to  such  worshiji 
arises  from  the  general  conviction,  that  there  is  a  God,  whom  our  sensuality  leads  us  to  seek  in  material 
objects.  What  follows  is  the  development  of  this  prohibition,  which  specially  regards  graven  things, 
such  as  statues,  or  wrought  figures,  atrd  idols,  representing  creatures  of  various  kinds  as  gods.  St.  Au- 
gustin  no  considers  it.  Origen  treats  it  as  a  distinct  commandment.  The  Jews  take  the  prefatory  sen- 
tence as  the  first  commandment,  and  unite  the  prohibition  of  strange  gods  and  graven  things,  with 
images,  as  the  second. 

*  Lev.  26  :  1;  Deut.  4  :  15;  u  :  18;  Jos.  24  :  14;  Ps.  96  :  7.  The  prohibition  is  qualified  and  determined 
by  what  precedes.  It  is  forbidden  to  make  them  as  gods.  The  mere  making  of  the  likeness  of  any  crea- 
ture is  not  unlawful.    It  is  only  sinful  to  honor  it  as  Divine.    Gerlach. 

''  The  adoration  of  images,  or  false  gods  of  any  kind,  is  forbidden.  The  term  implies  the  prosti-ation 
of  the  body  ;  but  the  worship  essentially  consists  in  the  homage  of  the  mind,  which  is  expressed  by  the 
prostration. 

'  God  often  visits  the  df-scendants  of  sinners  with  chastisements,  which,  if  rightly  accepted,  may  be- 
come occasions  of  merit. 

'  The  greatness  of  Divine  mercy  is  thus  expressed. 

'  Falsely.  Perjury  seems  to  be  the  direct  object  of  the  prohibition.  Lev.  19  :  12:  Deut.  5  :  11;  Malt. 
it  :  S.3. 

^'^  Will  not  let  him  pass  unpunished.    It  is  c  litotes,  or  mild  expression,  denoting  the  certainty  of 
Divine  vengeance. 
*'  H.  P.  "  His  name.'" 


228  THE    BOOK    OP    EXODUS. 

8.  Remember^^  that  thou  keep  holy  the  Sabbath  day. 

9.  Six  days  shalt  thou  labor,  and  shalt  do  all  thy  works. ^^ 

10.  But  the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God : 
thou  shalt  do  no  work  on  it,  thou,  nor  thy  son,  nor  thy  daughter,  nor 
thy  man-servant,  nor  thy  maid-servant,  nor  thy  beast,  nor  the  stranger 
who  is  within  thy  gates. ^^ 

11.  For  in  six  days  the  Lord  made  heaven  and  earth,  and  the  sea, 
and  all  things  which  are  in  them,  and  He  rested  on  the  seventh  day : 
therefore  the  Lord  blessed  the  Sabbath  day,  and  sanctified  it. 

12.  Honor^^  tby  father  and  thy  mother,  that  thy  days  may  be  long**^ 
in  the  land  which  the  Lord  thy  God  giveth  thee, 

13.  Thou  shalt  not  kijl.^^ 

14.  Thou  shalt  not  commit  adultery. ^^ 

15.  Thou  shalt  not  steal. 

16.  Thou  shalt  not  bear  false  witiiess^^  against  thy  neighbor. 

17.  Thou  shalt  not  covet  tjiy  neighbor's  house  :^  neither  shalt  thou 
desire  his  wife,  nor  his  servant,  nor  his  handmaid,  nor  his  ox,  nor  his 
ass,  nor  anything  that  is  his. 

18.  And  all  the  people  saw-^  the  voices,  and  the  flames,  and  the 
sound  of  the  trumpet,  and  the  mount  smoking :  and  being  terrified 
and  struck  with  fear,^  they  stood  afar  off, 

19.  Saying  to  Moses :  Speak  thou  to  us,  and  we  will  hear :  let  not 
the  Lord  speak  to  us,  lest  we  die.*^ 

20.  And  Moses  said  to  the  people :  Fear  not :  for  God  is  come 


"'  Infra  31  :  13;  Deut.  5  :  14;  Ezek.  20  :  12-  This  may  indicate  that  the  obserrance  was  alrvady 
known.  It  was  probably  a  primitive  tradition  in  honor  of  the  creation  (infra  t.  11),  but  neglected  in 
J^ypt,  through  the  violence  of  the  oppressorp.     II.  P,  "Remember  the  Sabbath  day,  to  keep  it  holy."' 

'»  II.  V.  "Work." 

1*  The  proselyte.     It  is  not  probable  that  the  mere  stranger  was  held  bound  by  it. 

"  Deut.  6  :  16;  Matt.  15  :  4  ;  Mark  7  :  10.  Honor  implies  affectionate  obedience  and  support.  1  Tim. 
b  :  3-17  ;  Eccl.  3  :  9.     "  Honor  thy  father  in  work  and  word,  and  all  patience," 

'"  '-This  is  the  first  commandment  with  a  promise."  Eph,  6  :  2.  Long  life  was  the  ordinary  reward 
of  obedient  children  under  the  old  dispensation.  God,  however,  often  granted  a  speedy  death,  as  a 
l^ater  boon.     Wisdom  4:11. 

•"  This  prohibition  is  directed  to  restrain  individuals  from  wanton  acts  of  violence.  Matt.  5  :  21,  27.  It 
doe*  not  regard  the  just  exercise  of  public  authority,  or  necessary  self-defence. 

•'«  The  prohibition  Includes  every  offence  against  purity,  a«  is  gathered  from  various  other  passages. 

m  ijeXbre  tribunals.  Crimes  against  society  are  specially  forbidden :  but  all  falsehood,  particularly  tl  at 
which  i«  prejudicial  to  our  neighbor,  is  sinful, 

«^  Kom.  7:7;  13  :  9.  The  wife  is  first  mentioned  in  Deut.  5  :  21,  as  also  in  Vat.  in  this  place.  The  pro- 
hibition to  <iesiro  the  neighbor's  wife  corresponds  with  the  prohibition  to  commit  adultery  :  the  prohibi- 
tion to <dt«ice  iiifl  house,  or  servant,  or  cattle,  corresponds  with  the  other  commandment,  not  to  pt«'al.  Sf . 
Aug.usitl»  dlstinguiiihes  the  commandments  in  like  manner. 

fii  T4ii«  vjj(4)  li*«  iwi««enco  to  the  fiames  and  smoking  mount,  but  is  used  by  catachresi$,  in  regard  fi 
ithe  thunders,  whWb/a*e<5on8idered  voices  of  God, 

*»  II.  I',  "Tiuy  removed,"    Terror  Is  not  here  expressed. 

»■  fieoiiL  1)8  :  Mi.    The  visjcn  of  the  Deity  was  thought  tp  endanger  life. 


EXODUS     XXI.  ^^9 

to  prove  you,  and  that  the  dread  of  Him  may  be  in  you,  and  that 
ye  sin  not. 

21.  And  the  people  stood  afar  off.  But  Moses  went  to  the  dark- 
cloud  in  which  God  was.^^ 

22.  And  the  Lord  said  to  Moses :  Thus  shalt  thou  say  to  the 
children  of  Israel :  Ye  have  seen  that  I  have  spoken  to  you  from 
heaven. 

23.  Ye  shall  not  make  gods  of  silver,  nor  shall  ye  make  to  your- 
selves gods  of  gold. 

24.  An  altar  of  earth  ye  shall  make  to  Me,^  and  ye  shall  offer 
upon  it  your  holocausts  and  peace-offerings,  your  sheep  and  oxen,  in 
every  place  where  the  memory  of  My  name  shall  be  :^  I  will  come  to 
thee,  and  I  will  bless  thee. 

25.  And  if  thou  make  an  altar  of  stone  to  Me,  thou  shalt  not 
build  it  of  hewn  stones :  for  if  thou  lift  up  a  tool  upon  it,  it  shall  be 
defiled.27 

26.  Thou  shalt  not  go  by  steps  unto  my  altar,  lest  thy  nakedness 
be  exposed. 


CHAPTER    XXL 


tiAWS    RELATING    TO    JUSTICE; 


1.  These  are  the  judgments  which  thou  shdt  §et  before  them. 

2.  If  thou  buy  a  Hebrew  servant,  six  yeai's  shall  he  serve  thee : 
in  the  seventh  he  shall  go  out  free,  fol*  tiOthitlg.* 

3.  With  what  raiment^  he  came  in,  with  the  like  let  him  go  out :  if 
with  a  wife,  his  wife  also  shall  go  out  with  him. 

4.  But  if  his  master  gave  him  a  wife,  and  she  hath  borne  sons  and 


"  Ueb.  12  :  18.    Wherein  He  gave  sensible  «gns  of  His  presence. 

"  Infra  27  -.S;  38:7. 

''  Where  I  shall  be  worshipped— where  My  favors  shall  be  celebrated. 

-•  Deut.  27  :  5  ;  .log.  8  :  31.    The  reason  of  this  prohibition  is  not  clear. 

^  Bondage  terminated  in  the  year  of  Jubilee,  however  short  the  previous  time  of  service  might  have 
been.  Some  think  that  the  same  took  place  in  the  sabbatical  year,  but  it  seems  more  probable  that  it 
was  confined  to  the  former.  Deut.  15:12;  Jer.  34  :  14. 

^  Moderns  take  the  term  to  mean  bodi/,  and  to  imply  that  if  he  entered  single,  he  should  not  at  his 
departure  take  with  him  his  wife,  whom  he  married  during  his  bondage.  He  could  not  claim  her  free- 
dom.   St.  Jerome  appears  to  Use  the  phrase  proverbially,  to  signify  that  as  he  came  in  he  should  go  forth. 


230  THE     BOOK     OF    EXODUS. 

(laughters,  the  woman  and  her  children  shall  be  her  master's :  but  he 
himself  shall  go  out  with  his  raiment.^ 

5.  And  if  the  servant  shall  say :  I  love  my  master  and  my  wife 
and  children,  I  will  not  go  out  free : 

6.  His  master  shall  bring  him  before  Grod,^  and  set  him  to  the  door 
and  the  posts ;  and  he  shall  bore  his  ear  through  with  an  awl  'J  and 
he  shall  be  his  servant  forever. 

7.  If  any  man  sell  his  daughter  to  be  a  servant,  she  shall  not  go 
out  as  bond-women*^  are  Avont  to  go  out. 

8.  If  she  displease  the  eyes  of  her  master  to  whom  she  was  de- 
livered,'^ he  shall  let  her  go :  but  he  shall  have  no  power  to  sell  her  to 
a  foreign  nation,  if  he  despise  her. 

9.  But  if  he  have  betrothed  her  to  his  son,  he  shall  deal  with  her 
after  the  manner  of  daughters. 

10.  And  if  he  take  another  Avife  for  him,^  he  shall  provide  her  a 
marriage^  and  raiment :  and  her  marriage  rights  he  shall  not  refuse. ^*^ 

11.  If  he  do  not  these  three  things,  she  shall  go  out  free  without 
money. 

12.  He  who  striketh  a  man  so"  as  to  kill  him,  shall  surely  be  put 
to  death. 

13.  But  he  who  did  not  lie  in  wait  for  him,  but  God  delivered  him 
into  his  hands,^^  I  will  appoint  thee  a  place  to  which  he  must  flee.^^ 

14.  If  a  man  kill  his  neighbor  on  set  purpose,'^  and  by  lying  in 
wait  for  him,  thou  shalt  take  him  away  from  My  altar,^^  that  he  may 
die. 


*  Single. 

*  ELoniM  ifl  thought  hy  some  to  be  here  employed  in  its  strictest  sense  for  God,  and  to  mark  the  tri- 
bunal in  which  lie  presided  in  the  person  of  the  judges,  or  constituted  authorities.  Vat.  Trpd;  rd  Kpirfiptov 
rov  Scot).     D«  Wette,  Simonis,  R.,  so  understand  it.     P.  "The  judges."     Jnfra  22  :  8;  Deut.  19  :  27. 

'  This  ceremony  was  a  mark  of  servitude  in  various  nations. 

"  H.  P.  '•  Men-servants."  Females  are  put  on  the  same  footinjr  ns  men  in  Deut.  15  :  12.  V.  distinguishes 
A  female  slave,  made  such  by  the  act  of  her  father,  from  others  born  in  bondage.  She  was  not  to  bo 
hired  out. 

"  Espoused,  or  married.  II.  X/-  Some  MSS.  have  1*7.  The  case  is  of  a  female  whom  her  master  took 
as  a  secondary  wife,  and  whom  he  afterwards  felt  unwilling  to  retain.  He  was  forbidden  to  sell  her  to  a 
foreign  people,  and  reiiuire<l  rather  to  send  her  away  free.  Orotius  understands  that  it  was  forbidden 
to  sell  her  to  any  one  not  of  the  family  of  her  first  purchaser. 

*  For  himself. 

'  He  was  re<]uired  to  provide  a  husband  for  her  in  case  h«  were  unwilling  to  retain  her. 

"*  11.  nnjj^.  "  J'retium  pudicitio)."  He  was  bound  to  treat  her  as  a  wife.  The  failure  to  do  so  enti- 
tled her  to  her  freedom. 

"  V.  '-  Volons."  The  intent  to  kill  is  not  expressed  in  H.  Actual  death,  caused  by  a  premeditated 
blow,  of  a  decidedly  dangerous  charact«!r,  was  suffl:iont.  Lev.  24  :  17. 

'"  If  the  occurrence  was  fortuitous. 

'^  Cities  of  refuge,  where  fufjitives  were  protected.  Deut.  19  :  2;  Numb.  25  :  6. 

"  Haughtily  and  craftily.  ^ 

'*  The  wilful  murderer  was  denied  the  benefit  of  asylum. 


EXODUS    XXI.  231 

15.  He  who  striketh^^  his  father  or  mother,  shall  be  put  to  death. 

16.  He  who  stealeth  a  man,  and  selleth  him,''^  on  conviction  shall 
surely  be  put  to  death. 

17.  He  who  curseth'*^  his  fcither,  or  mother,  shall  surely  be  put  to 
death. 

18.  If  men  quarrel,  and  one  strike  his  neighbor  with  a  stone,  or 
with  his  fist,^^  and  he  die  not,  but  keep  his  bed : 

19.  If  he  rise  again  and  walk  abroad  upon  his  staff,  he  who  struck  him 
shall  be  quit,  yet  so  that  he  make  restitution  for  his  Avork,  and  for  his 
expenses  on  the  physicians. ^^ 

20.  He  who  striketh  his  bond-man  or  bond-woman  with  a  rod,  if 
they  die  under  his  hands,  shall  be  guilty  of  a  crime.^^ 

21.  But  if  the  party  remain  alive  a  day  or  two,  he  shall  not  be 
subject  to  punishment,  because  it  is  his  money. '- 

22.  If  men  quarrel,  and  one  strike  a  woman  with  child,  and  she 
miscarry  indeed,  but  live  herself,  he  shall  be  answerable  for  so  much 
damage  as  the  woman's  husband  shall  require,  and  as  arbiters  shall 
award.^^ 

23-  But  if  her  death  ensue  thereupon,  he  shall  render  life  for  life, 

24.  Eye  for  eye,  tooth  for  tooth,  hand  for  hand,  foot  for  foot, 

25.  Burning  for  burning,^*  wound  for  wound,  stripe  for  stripe.^'' 

26.  If  any  man  strike  the  eye  of  his  man-servant  or  maid-servant, 
and  leave  them  but  one  eye,  he  shall  let  them  go  free,  for  the  eye 
which  he  put  out. 

27.  Also  if  he  strike  out  a  tooth  of  his  man-servant,  or  maid-ser- 
vant, he  shall  in  like  manner  make  them  free.^** 

28.  If  an  ox  gore  a  man  or  a  woman,  and  they  die,  he  shall  be 


"^  Violence  offered  to  parents,  although  not  resulting  in  their  death,  was  a  capital  crime.  Parricide 
was  scarcely  contemplated. 

"  To  sell  a  free  man  was  to  deprive  him  of  his  most  precious  right.  P.  ''Or  if  he  be  found  in  his  hand  '' 
II.  '-And."  L  thinks  that  the  fdct  of  his  having  had  possession  of  the  man  should  be  proved  in  order 
to  conviction,  the  man  being  no  longer  within  the  reach  of  the  claimant. 

^'  Outrageous  language  to  parents,  implying  the  violation  of  all  filial  duties,  was  punishable  with  death. 
I^v.  2;) :  9 ;  Prov.  20  :  2.) ;  Matt.  15  :  4  :  Mark  7  :  10. 

"  Some  render  it  "club  " 

"'  The  expenses  incurred  in  consequence  of  the  wound  were  to  be  paid. 

-'  H.  P.  ''Shall  surely  be  punished."  L.  "It  shall  be  surely  avenged."  In  order  to  restrain  masters, 
the  law  declared  it  a  crime  to  cause  the  death  of  a  slave  under  the  actual  infliction  of  punishment.  The 
penalty  not  being  expressed,  was  probab'y  at  the  discretion  of  the  judge. 

'^  The  slave  was  considered  the  property  of  his  master,  who  was  punished  by  the  loss  of  his  service.". 

-^  The  damages  cau.sed  should  be  repaired. 

-'  Brand  for  brand.  Lev.  24  :  20  ;  Deut.  19  :  21 ;  Matt.  5  :  38. 

-'  This  appears  to  have  been  a  proverbial  expression  for  the  exercise  of  justice.  The  usage  was  not  to 
inflict  punishments  of  the  same  nature  as  the  injuries  committed,  but  proportionate  to  them.  Murder, 
however,  admitted  of  no  ran.«om.  Numb.  3o  :  31. 

^'  These  laws  were  well  calculated  to  restrain  the  masters  from  acts  of  violence. 


232  THE     BOOK     OF     EXODUS. 

surely  stoned  :^  and  his  flesh  shall  not  be  eaten,  but  the  owner  of  the 
ox  shall  be  quit. 

29.  But  if  the  ox  was  wont  to  push  with  his  horn  yesterday  and 
the  day  before,^  and  they  warned  his  owner,  and  he  did  not  shut  him 
up,  and  he  shall  kill  a  man  or  a  woman,  then  the  ox  shall  be  stoned, 
and  his  owner  also  shall  be  put  to  death.^ 

30.  And  if  they  set  a  price  on  him,  he  shall  give  for  his  life  what- 
ever is  laid  on  him.^ 

31.  If  he  have  gored  a  son,  or  a  daughter,^^  he  shall  fall  under  the 
like  sentence. 

32.  If  he  gore  a^  bond-man  or  bond-woman,  he^  shall  give  thirty 
shekels  of  silver  to  their  master,  and  the  ox  shall  be  stoned. 

33.  If  a  man  open  a  pit,  or  dig  one,  and  cover  it  not,  and  an  ox 
or  an  ass  fall  into  it, 

34.  The  owner  of  the  pit  shall  pay  the  price  of  the  beasts :  and 
that  which  is  dead  shall  be  his  own. 

35.  If  one  man's  ox  gore  the  ox  of  another,  and  he  die,  they  shall 
sell  the  live  ox,  and  divide  the  price,  and  the  carcass  of  that  which 
died  they  shall  divide  between  them  : 

36.  But  if  his  owner  knew  that  his  ox  was  wont  to  push  yesterday 
and  the  day  before,^  and  did  not  keep  him  in,  he  shall  pay  ox  for  ox, 
and  shall  take  the  whole  carcass.^' 


-'  The  stoning  of  the  ox,  though  incapable  of  moral  guilt,  was  a  fit  indication  of  the  evil  of  Ehed(lin<; 
litiman  blood. 

-'  Previously. 

-'  This  supposed  a  wanton  disregard  of  human  life.    It  was  not,  however,  an  absolute  law. 

^'  A  fine  might  avert  the  capital  punishment. 

*'  A  boy  or  a  girl — persons  of  tender  age.  "  Fatally. 

"  The  owner.  The  value  of  the  shekel  is  disputed.  Oerlach  states  that,  according  to  the  lowest  com- 
putation it  was  about  five  pence,  at  its  highest  one  shilling  and  ten  pence.  Yet  some  put  it  at  two  shil- 
lings and  four  pence;  some  at  two  shillings  and  six  pence ;  and  some,  as  Adam  Clarke,  after  Prideaux, 
at  three  shillings. 

^'  P.  ''  In  time  past.'' 

^*  These  laws  were  directed  to  regulate  claims  arising  from  accidents,  and  to  secure  proper  care  of 
animals,  that  they  might  do  no  hurt.    Ed.  udds  the  first  verse  of  next  chapter.  P.  V. 


EXODUS    XXII.  233 


CHAPTER    XXII. 

TIIi:  PUNISHMENT  OF  THEFT,  AND  OTHER  TRESPASSES.  THE  LAW  OF  LENDING  WITH- 
OUT USURY,  OF  TAKING  PLEDGES,  OF  REVERENCE  TO  SUPERIORS,  AND  OF  PAYING 
TITHES. 

1.  If  a  man  steal  an  ox  or  a  slieep,  and  kill  or  selP  it,  he  shall 
restore  five  oxen  for  one  ox,  and  four  sheep  for  one  sheep. ^ 

2.  If  a  thief  be  found  breaking  open  a  house^  [or  undermining  it], 
and  be  wounded  so  as  to  die,  he  who  slew  him  shall  not  be  guilty  of 
blood.'' 

3.  But  if  this  happened  when  the  sun  was  risen,  blood  shall  be  shed 
for  him.  If  he  have  not  wherewith  to  make  restitution  for  the  theft, 
he  shall  be  sold.'* 

4.  If  that  which  he  stole  be  found  with  him  alive,  either  ox,  or  ass, 
or  sheep,  he  shall  restore  double. '^ 

5.  If  any  man  commit  a  trespass  on  a  field  or  a  vineyard,  by  put- 
ting in  his  beast  to  feed^  upon  other  men's  lands,  he  shall  restore  the 
best  of  whatever  he  hath  in  his  own  field,  or  in  his  vineyard  [accord- 
ing to  the  estimation  of  the  damage].^ 

6.  If  a  fire  breaking  out  light  upon  thorns,  and  catch  stacks  of 
corn,  or  corn  standing  in  the  fields,  he  who  kindled  the  fire^  shall 
make  good  the  loss. 

7.  If  a  man  deliver  to  his  friend  money,  or  any  vessel  to  keep, 
and  they  be  stolen  away  from  him  who  received  them,  if  the  thief  be 
found,  he  shall  restore  double  : 

8.  If  the  thief  be  not  known,  the  master  of  the  house  shall  be 
brought  before  God,^^  and  shall  swear  that  he  did  not  lay  his  hand 
upon  his  neighbor's  goods, 

'  p.  omits  "sen."   H.  V. 

-  2  Kings  12  :  6.    H,  uses  '^}'^  and  *^p;3.    The  former  term  means  a  bull ;  the  latter  a  bull  or  a  cow. 
In  like  manner  TW  and  pV  are  employed  :  the  former  denotes  a  sheep,  the  latter  sheep  or  kids. 
"  V.  adds :  "  Sive  suffodiens  r'  which  is  by  way  of  explanation.    Burglars,  diredarii,  are  meant. 

*  II.  P.  "  No  blood  shall  be  shed  for  him."  V.  gives  a  periphrase.  It  was  deemed  a  necessary  act  of 
.self  defence,  since  the  night  burglar  was  presumed  to  design  to  commit  murder.  The  presumption  was 
that  the  day  burglar  did  not  design  murder.  The  mildness  of  this  enactment,  which  is  directed  to  prevent 
the  unnecessary  death  even  of  robbers,  is  extraordinary. 

*  This  clause  is  connected  with  the  first  verse.  The  penalty  did  not  bind  the  thief,  if  he  spontaneously 
restored. 

"'  The  penalty  was  greater,  when  by  killing  or  selling  it  he  sought  to  avoid  discovery. 
'  This  is  the  damage  spoken  of 

*  H.  V.  "  Pro  damni  asstimatione."     It  is  not  expressed  in  II. 

■'  Maliciously,  or  incautiously.  *"  Supra  21  :  6. 


234  .  THE    BOOK     OF    EXODUS. 

9.  To  do  any  fraud,  either  in  ox,  or  in  ass,  or  sheep,  or  raiment, 
or  any  matter  of  loss,^^  the  cause  of  both  parties  shall  come  before 
God  :^^  and  if  He  give  judgment,  he  shall  restore  double  to  his 
neighbor. 

10.  If  a  man  deliver  to  his  neighbor's  custody  ass,  ox,  sheep,  or 
any  beast,  and  it  die,  or  be  hurt,  or  be  taken  by  enemies,  and  no  man 
saw  it : 

11.  An  oath^^  shall  be  between  them,'^  that  he^^  did  not  put  forth 
his  hand  to  his  neighbor's  goods :  and  the  owner  shall  accept  of  the 
oath,  and  he  shall  not  be  compelled  to  make  restitution. 

12.  But  if  it  were  taken  away  by  stealth,  he  shall  make  the  loss 
good  to  the  owner. ^"^ 

13.  If  it  were  eaten  by  a  beast,  let  him  bring  to  him  that  whicli 
was  slain, ^^  and  he  shall  not  make  restitution. 

14.  If  a  man  borrow  of  his  neighbor  any  of  these  things,  and  it 
be  hurt  or  die,  the  owner  not  being  present,  he  shall  be  obliged  to 
make  restitution. 

15.  But  if  the  owner  be  present,  he  shall  not  make  restitution,^^ 
especially  if  it  were  hired,  and  came  for  its  hire.^^ 

16.  If  a  man  seduce  a  virgin  not  yet  espoused,  and  lie  with  her, 
he  shall  endow  her,^°  and  have  her  to  wife. 

17.  If  the  maid's  father  will  not  give  her  to  him,  he  shall  give 
money,  according  to  the  dowry  which  virgins  are  wont  to  receive.'^^ 

18.  Wizards^^  thou  shalt  not  suffer  to  live.^ 

19.  Whosoever  lieth  with  a  beast,  shall  surely  be  put  to  death." 

20.  He  who  sacrificeth  to  gods,  save  only  to  the  Lord,  shall  be 
put  to  death.^ 

21.  A  stranger  thou  shalt  not  molest  or  afflict :  for  yourselves  also 
were  strangers  in  the  land  of  Egypt. ^^ 


"  p.  "  Any  manner  of  lost  thing."  '"  Supra  21 :  4. 

"  n.  P.  'Of  the  Lord." 

"  Against  him  who  received  the  deposit,  declaring  him  guilty  of  want  of  care. 

'^  The  d.positary. 

"•  Because  negligence  is  presumed.  Oen.  31  :  39. 

"  The  remains. 

"  The  presence  of  the  owner  was  a  guarantee  that  no  care  was  omitted  to  preserve  the  thing  borrowed. 

"  The  compensation  given  for  its  uko  was  a  farther  rea-son,  why  he  who  hired  it  should  not  be  accoitnt- 
able  for  accidents.    V.  '•  Pro  morcede  operis  sui."    H.  has  but  one  term. 

*"  Give  her  a  sum  of  money  by  way  of  dowry.  It  was  the  custom  among  the  Eastern  nations  for  the 
man  to  give  the  woman  whom  he  took  for  wife,  a  certain  sum  of  money. 

3'  Fifty  shekels.   Deut.  22  :  28. 

"  H.  P.  "  -V  witch."    Those  who  practised  witchcraft  were  generally  females. 

-=■  Their  impostures,  connected  with  witchcraft,  were  forbidden  under  penalty  of  death. 

'^'  This  unnatural  crime  was  justly  declared  capital.    Lev.  18  :  22. 

°^  Lev.  1<J  :  4.    II.  means  devoted  to  destruction  as  an  anathematized  thing.    Here  it  implies  death. 

»'  This  was  a  powerful  motive  for  treating  atrangers  kindly.  Lev.  19  :  34;  Deut.  10  :  19. 


EXODUS    XXIII.  235 

22.  A  widow  or  an  orphan^^  ye  shall  not  hurt. 

23.  If  ye  hurt  them,  they  will  cry  out  to  Me,  and  I  will  hear  their  cry  : 

24.  And  My  wrath  shall  be  enkindled ;  and  I  will  strike  you  with 
the  sword,  and  your  wives  shall  be  widows,  and  your  children  fatherless. 

25.  If  tliou  lend  money  to  My  people,  to  the  poor  man  who  dwell- 
eth  with  thee,  thou  shalt  not  be  hard  upon  him  as  an  usurer,  nor 
oppress  him  with  usury.^^ 

26.  If  thou  take  of  thy  neighbor  a  garment^^  in  pledge,  thou  shalt 
ojive  it  him  again  before  sunset. 

27.  For  that  same  is  the  only  thing  with  which  he  is  covered,  the 
clothing  of  his  body,  neither  hath  he  any  other  to  sleep  in  :  if  he  cry 
to  Me,  I  will  hear  him,  because  I  am  compassionate. 

28.  Thou  shalt  not  speak  ill  of  the  gods  :^^  and  the  prince  of  thy 
people  thou  shalt  not  curse. 

29.  Thy  tithes^^  and  thy  first-fruits^^  thou  shalt  not  delay  to  pay, 
the  first-born  of  thy  sons  thou  shalt  give  to  Me.^ 

30.  So  shalt  thou  do  with  thy  oxen  also  and  sheep :  seven  days  let 
it  be  w^ith  its  dam,  the  eighth  day  thou  shalt  give  it  to  Me.^^ 

31.  Holy  men  ye  shall  be  to  Me  :^  the  flesh  which  beasts  have 
tasted  of  before  ye  shall  not  eat,  but  ye  shall  cast  it  to  the  dogs. 


CHAPTER    XXIII. 


LAWS  FOR  JUDGES:  THE  REST  OF  THE  SEVENTH  YEAR  AND  DAY:  THREE  PRINCIPAL 
FEASTS  TO  BE  SOLEMNIZED  EVERY  YEAR  :  THE  PROMISE  OF  AN  ANGEL  TO  CON- 
DUCT AND  PROTECT  THEM  :  IDOLS  ARE  TO  BE  DESTROYED. 

1.   Thou  shalt  not  receive  a  false  report  :^  neither  shalt  thou  join 
thy-  hand  with  the  wicked  to  bear  false  witness. 

-■  Zach.  7  :  10.    These  needed  special  protection. 

-^  Utiury  is  here  forbidden.  The  poor  are  mentioned,  because  they  are  ordinarily  those  who  borrow  ; 
but  all  Israelites  are  embraced  by  the  law. 

'-'  Dent.  24: :  13.     A  cloak  which  the  poor  used  also  as  a  covering  by  night. 

^'  Acts  23  :  5  ;  supra  v.  6  :  8,  9.  The  parallel  seems  to  point  to  the  ruler  of  the  people  as  here  meant. 
It  may  be  understood  of  God  as  represented  in  him. 

»i  IL  P.  "The  first  of  thy  ripe  fruits.-'  -2  n.  P.  "  Of  thy  liquors." 

^'-  Supra  Vj  :  2,  12  ;  injhi  ."4  :  19  ;  Ezek.44  :  30.   Devoting  them,  and  making  an  offering  in  their  stead. 

"'  In  sacrifice. 

^''  The  Israelites  should  be  holy  to  the  F>ord,  and  avoid  the  uw  of  all  things  that  were  defiled,  such  as 
flesh  partly  eaten  by  animals.  Lev.  22  :  8.  This  prohibition  was  directed  partly  to  avoid  the  eating  of 
blood,  and  partly  to  guard  against  disease  from  unwholesome  food. 

*  L.  "Judicial  inquiry  should  not  proceed  on  false  rumors."     P.  "Thou  shalt  not  rase  a  false  report." 
'■^  II.  P.  "  We  should  not  unite  with  a  wicked  man  in  fal.se  testimony,  in  support  of  his  slanders."'     V. 
*•'  Pro  impio  :"  this  may  bo  understood  of  acting  under  his  influence. 


236  THE    BOOK     OF    EXODUS. 

2.  Thou  shalt  not  follow  a  multitude  to  do  evil  :^  neither  shalt  thou 
yield  in  judgment  to  the  opinion  of  many,  to  stray  from  the  truth. 

3.  A  poor  man  thou  shalt  not  favor  in  judgment.'' 

4.  If  thou  meet  thy  enemy's  ox  or  ass  going  astray,  bring  it  back 
to  him.^ 

5.  If  thou  see  the  ass  of  him  who  hateth  thee  lying  under  his 
burden,  thou  shalt  not  pass  by,  but  thou  shalt  help  to  lift  him  up.^ 

6.  Thou  shalt  not  depart  from  justice  in  the  poor  man's  cause. 

7.  Thou  shalt  shun  lying  -J  the  innocent  and  just^  man  thou  shalt 
not  put  to  death  :  because  I  abhor  the  wicked.^ 

8.  Thou  shalt  not  take  bribes, ^*^  which  even  blind  the  wise,  and 
pervert  the  words  of  the  just. 

9.  A  stranger  thou  shalt  not  molest,  for  ye  know  the  hearts"  of 
strangers  :  for  ye  also  were  strangers  in  the  land  of  Egypt. '^ 

10.  Six  years  thou  shalt  sow  thy  ground,  and  shalt  gather  the 
corn  thereof. 

11.  But  the  seventh  year  thou  shalt  let  it  alone,^^  and  suifer  it  to 
rest,  that  the  poor  of  thy  people  may  eat,  and  whatever  shall  be  left, 
let  the  beasts  of  the  field  eat  it :  so  shalt  thou  do  with  thy  vineyard 
and  thy  olive-yard. 

12.  Six  days  thou  shalt  work  :  the  seventh  day  thou  shalt  cease, 
that  thy  ox  and  thy  ass  may  rest ;  and  the  son  of  thy  handmaid  and 
the  stranger  may  be  refreshed. 

13.  Keep  all  things  which  I  have  said  to  you.^^  And  by  the  name 
of  strange  gods  ye  shall  not  swear,^*  neither  shall  it  be  heard  out  of 
your  mouth. 

14.  Three  times  ye  shall  celebrate  feasts  to  Me  every  year. 

15.  The  feast  of  unleavened  bread^®  thou  shalt  keep.     Seven  days 


*  This  ifl  a  warning  to  judgea,  not  to  follow  popular  views  to  the  pr^-judice  of  justice.  Truth  and  the 
merits  of  the  case  should  alone  be  had  in  view.    The  latter  member  of  the  sentence  explains  the  former. 

*  The  poor  man  must  not  be  favored  against  right  and  Justice.   Infra  v.  6. 

*  Deut.  22  :  1. 

*  This  is  the  mciining  as  appears  from  the  context,  although  it  is  difllcult  to  elicit  it.  P.  "  And  wouldst 
forbear  to  hi'lp  him."  37J,»  seems  here  to  mean  the  loosing  of  the  gear  of  the  ass,  that  it  may  rise  from 
beneath  the  burden.  See  Zach.  11  :  17  ;  Job  10  :  1.  Asses  and  oxen  wero  the  chief  beasts  of  burden  in 
those  countries. 

^  Dan.  13  :  53.  Avoid  being  deceived  by  false  tettimony  in  judgment,  lest  you  condemn  them  ai^uatly. 
I'.  *'  Keep  thee  far  from  a  false  matter." 

*  The  two  U'rms  are  equivalent.  *  The  unjust  judge. 

'"  Deut.  10  :  19 ;  Ecol.  20 :  31.  »'  The  feelings.  ^ 

'^  Oen.  40  :  0.  "  Lev.  25  :  4. 

"  11.  P.  "  In  all  things  tJiiit  I  have  said  unto  you  be  circumspect.^' 

**  P.  "  .Make  no  mention."'    They  were  forbidden  even  to  mention  their  names,  wbicbi  however,  bad 
reference  to  oaths,  or  acts  of  worship. 
•^  Supra  13  :  3 ;  ip/ra  34  .  2i, 


EXODUS  XXII r.  237 

shalt  thou  eat  unleavened  bread,  as  I  commanded  thee,  in  the  time  of 
the  month  of  new  corn,  when  thou  didst  come  forth  out  of  Egypt : 
thou  shalt  not  appear  empty  before  Me.  ^^ 

16.  And  the  feast  of  the  harvest  of  the  first-fruits  of  thy  work, 
whatever  thou  hast  sown  in  the  field  :^^  the  feast  also  in  the  end  of  the 
year,  when  thou  hast  gathered  in  all  thy  corn  out  of  the  field. '^ 

17.  Thrice  a  year^*^  shall  all  thy  males  appear  before  the  Lord  thy 
God. 

18.  Thou  shalt  not  sacrifice  upon  leaven  the  blood  of  My  victim, 
neither  shall  the  fat  of  My  solemnity  remain  until  the  morning. 

19.  The  first-fruits  of  the  corn  of  thy  ground  thou  shalt  carry  to 
the  house  of  the  Lord  thy  God.  Thou  shalt  not  boil  a  kid  in  the  milk 
of  his  dam.^^ 

20.  Behold,  I  send  My  angel  before  thee,  to  keep  thee  in  thy  jour- 
ney, and  bring  thee  into  the  place  which  I  have  prepared. 

21.  Take  notice  of  him, ^^  and  hear  his  voice,  and  do  not  think  him 
one  to  be  contemned :  for  he  will  not  forgive  when  thou  hast  sinned, 
and  My  name  is  in  him.'"' 

22.  But  if  thou  hear  his  voice,  and  do  all  that  I  speak,  I  will  bo 
an  enemy  to  thy  enemies,  and  will  afilict  those  who  afliict  thee. 

23.  And  My  angel  shall  go  before  thee,  and  shall  bring  thee  in 
unto  the  Amorite,  and  the  Hethite,  and  the  Pherezite,  and  the 
Canaanite,  and  the  Hevite,  and  the  Jebusite,  whom  I  will  destroy. 

24.  Thou  shalt  not  adore  their  gods,  nor  serve  them :  thou  shalt 
not  do  their  works,  but  thou  shalt  destroy  them  and  break  their 
statues. 

25.  And  ye  shall  serve  the  Lord  your  God,  that  I  may  bless  thy 
bread  and  water,  and  may  take  away  sickness  from  the  midst  of  thee. 

26.  Not  one  fruitless  or  barren  shall  be  in  thy  land :  I  will  fill  the 
number  of  thy  days. 

27.  I  will  send  My  fear  before  thee,  and  will  destroy  all  the  people 


"  They  were  to  present  offeriugB,  as  subjects  in  the  Kaet  were  wont  to  do,  whenever  they  came  into  the 
presence  of  the  sovereign.    Deut.  16  :  10;  Eccli.  35  :  6. 

"  At  Pentecost,  seven  weeks  after  the  Passover. 

^'  The  feast  of  the  tabernacles,  which  began  on  the  fourteenth  day  of  the  seventh  month.    Lev.  24  :  34. 

3'  Infra  3 1  :  23 ;  Deut.  16:16. 

-'■  This  is  thought  to  have  reference  to  a  superstitions  practice  of  some  of  the  surrounding  nations, 
e#ipecially  of  the  Zabians.   See  Spencer  dc  legibus  Mosis  rit.  p.  1,  i.  2,  c.  8,  s,  2. 

'-*  God  avail.^  Himself  of  these  spirits  as  His  agents  and  messengers.  The  personality  of  angels  is 
clearly  evinced  from  these  passages.  H.  P.  L.  "Beware  of  him,"  It  is  a  caution  not  to  neglect  his 
admonition.^. 

-^  The  Divine  authority  was  represented  by  the  angel  who  guided  the  Israelites.  To  slight  him  was  to 
provoke  Divine  vengeance. 


23&  THE    BOOK     OF    EXODUS. 

to  whom  thou  shalt  come :   and  will  turn  the  backs  of  all  thy  enemies 
before  thee : 

28.  Sending  out  hornets  before,^"*  which  shall  drive  away  the  He- 
vites,  and  the  Canaanites,  and  the  Hethites,  before  thee. 

29.  I  will  not  cast  them  out  from  thy  face  in  one  year:  lest  the 
land  be  brought  into  a  Avilderness,  and  the  beasts  multiply  against 
thee. 

30.  By  little  and  little  I  will  drive  them  out  from  before  thee,  till 
thou  be  increased  and  possess  the  land.^'' 

31.  And  I  will  set  thy  bounds  from  the  Red  Sea  to  the  sea  of  the 
Philistines,^^  and  from  the  desert  to  the  river.^''  I  will  deliver  the  in- 
habitants of  the  land  into  your  hands,  and  drive^  them  out  from 
before  you. 

32.  Thou  shalt  not  enter  into  league  with  them,  or  with  their 
gods.^ 

33.  Let  them  not  dwell  in  thy  land,  lest  perhaps  they  make  thee 
sin  against  me,  if  thou  serve^*^  their  gods :  which  surely  will  be  a  snare^' 
to  thee. 


CHAPTER    XXiy. 

MOSES  WRITETH  HIS  l.AW  ;  AND  AFTER  OFFERIXG  SACRIFICES,  SPRINKLETII  THK 
BLOOD  OF  THE  TESTAMENT  UPON  THE  PEOPLE;  THEX  GOETH  UP  THE  MOUNTAIN. 
WHICH    GOD    COVERETH    WITH    A    FIERY    CLOUD. 

1.  And  He  said  to  Moses  :  Come  up  to  the  Lord,  thou,  and  Aaron, 
Nadab  and  Abiu,  and  seventy  of  the  ancients  of  Israel :  and  ye  shall 
adore  afar  off.' 

2.  And  Moses  alone  shall  come  up  to  the  Lord,  but  they  shall  not 
come  nigh :'-  neither  shall  the  people  come  up  with  him. 


■'>  This  was  literally  fulfilled.    .Tosuo  24  :  12. 

■-•  The  action  of  Divine  Providence  In  the  gradual  overthrow  of  these  nations  is  hero  strikingly 
described.  The  Wiseman  says:  "K.xecutinj?  Thy  judgments  by  degrees,  Thou  garest  them  place  of 
repentance."    Wisdom  12  :  lu. 

-•  The  Mediterranean.  '»'  The  Euphrates. 

-'  II.  P.  "Thou  wilt  drive  them  out.'    Sam.,  V. 

-'  They  were  to  hare  no  share  In  any  idolatrous  ceremony.    Infra  ;54  :  15:  Deut.  7  :  2. 

'"  By  serving. 

•"  A  cause  of  ruin.  .<ee  Numb.  25  :  1,  2;  Judges  2  :  2. 

'  At  a  distance  from  the  summit  they  were  to  prostrate  themselves  in  adoratiou. 

*  To  the  place  where  God  specially  manifested  Himself. 


EXODUS    XXIV.  239 

'  8.  So  Moses  came  and  told  the  people  all  the  words  and  judgments 
of  the  Lord  :^  and  all  the  people  ansAvered  with  one  voice :  All  the 
words  of  the  Lord,  which  He  hath  spoken,  will  we  do. 

4.  And  Moses  wrote  all  the  words  of  the  Lord :  and  rising  in  the 
morning,  he  built  an  altar  at  the  foot  of  the  mount,  and  twelve  pillars,^ 
according  to  the  twelve  tribes  of  Israel. 

5.  And  he  sent  young  men^  of  the  children  of  Israel,  and  they  of- 
fered holocausts,  and  sacrificed  peace-offerings^  of  bullocks  to  the 
Lord. 

6.  Then  Moses  took  half  of  the  blood,  and  put  it  into  bowls :  and 
the  rest  he  poured  upon  the  altar. 

T.  And  taking  the  book  of  the  covenant,^  he  read  it  in  the  hearing 
of  the  people  :  and  they  said  :  All  that  the  Lord  hath  spoken  we  will 
do,  and  we  will  be  obedient.^ 

8.  And  he  took  the  blood,  and  sprinkled  it  upon  the  people,^  and 
he  said  :  This  is  the  blood  of  the  covenant'"  which  the  Lord  hath  made 
with  you  concerning  all  these  words. 

D.  Then  went  up  Moses  and  Aaron,  Nadab  and  Abiu,  and  seventy ^^ 
of  the  ancients  of  Israel : 

10.  And  they  saw  the  God  of  Israel:^"'  and  under  His  feet  as  it 
were  a  work  of  sapphire  stone, '^  and  as  the  heaven  when  clear. 

11.  Neither  did  He  lay  His  hands  upon  the  nobles'^  of  the  children 
of  Israel :  and  they  saw  God,  and  they  did  eat  and  drink. '^ 

12.  And  the  Lord  said  to  Moses :  Come  up  to  Me  into  the  mount, 
and  be  there  :  and  I  will  give  thee  tables  of  stone,  and  the  law,  and 
the  commandments  which  I  have  written ;  that  thou  mayst  teach 
them. 


'  All  the  laws  already  communicated  to  him.  *  Stone  memorials. 

'  The  priestly  functions  were  not  as  yet  confined  to  a  .'peeial  class  of  men.  By  order  of  Mose?,  young 
uaeb,  whom  he  chose,  performed  them. 

"  Peace-offerings  were  in  thanksgiving  for  benefits  received,  or  to  obtain  favors. 

^  Containing  the  Divine  laws  here  recorded,  which  the  people  covenanted  to  observe. 

''  Although  God  could  bind  them  to  obedience  by  the  simple  declaration  of  His  will.  He  chose  to  obtain 
a  formal  engagement  on  their  part. 

•'  This  asper.sion  intimated  that  transgressors  subjected  themselves  to  Divine  vengeance. 

"  Heb.  9  :  20.    It  was  the  type  of  a  better  covenant  and  victim. 

"  The  council  of  seventy  had  not  yet  been  formed;  but  Moses  chose  that  number  of  men  to  be  wit- 
nesses of  the  Divine  manifestation. 

'^  Uy  some  angelic  representation. 

"  Such  was  the  appearance  of  the  place  on  which  the  feet  of  the  representative  of  the  Deity  rested. 
As  no  figure  was  presented  to  view,  the  lower  part  of  the  vision  is  understood  by  the  feet. 

"  I*-  ''*7yX  suhtractos.  It  is,  however,  taken  here  for  "  nobles,"  from  an  Arabic  term.  Vat.  IniXeKUov, 
v.  '-Eos  qui  procul  recesserant."  They  had  gone  far  from  the  people,  and  drawn  nigh  to  the  place  of  Divine 
manifestation. 

*'  They  had  brouglit  with  them  food,  probably  the  meat  of  victims.   Moses  was  miraculously  sustained. 


240  THE    BOOK    OF    EXODUS. 

13.  Moses  rose  up,  and  his  minister^^  Josue :  and  Moses  going  up 
into  the  mount  of  God, 

14.  Said  to  the  ancients  :  Wait  ye  here  till  we  return  to  you.  Ye 
have  Aaron  and  Hur  with  you :  if  any  question  arise,  refer  it  to 
them. 

15.  And  when  Moses  was  gone  up,  a  cloud  covered  the  mount. 

16.  And  the  glory  of  the  Lord  dwelt  upon  Sinai,  covering  it  with 
a  cloud  six  days  :  and  the  seventh  day  He  called  him  out  of  the  midst 
of  the  cloud. 

17.  And  the  sight  of  the  glory  of  the  Lord  was  like  a  burning  fire'^ 
upon  the  top  of  the  mount,  in  the  eyes  of  the  children  of  Israel. 

18.  And  Moses  entering  into  the  midst  of  the  cloud,  went  up  into 
the  mountain :  and  he  was  there  forty  days  and  forty  nights. ^^ 


CHAPTER   XXV. 

OFFERINGS  PRESCRIBED  FOR  MAKING  THE  TABERNACLE,  THE  ARK,  THE  CANDLESTICK. 

ETC. 

1.  And  the  Lord  spake  to  Moses,  saying: 

2.  Speak  to  the  children  of  Israel,  that  they  bring  Me  an  offer- 
ing :^  of  every  man  who  offereth  of  his  own  accord,  ye  shall  take 
them.=^ 

3.  And  these  are  the  things  which  ye  must  take :  gold,  and  silver, 
and  brass,^ 

4.  Violet  and  purple,  and  scarlet  twice  dyed,  and  fine  linen, ^  and 
goat's  hair, 

5.  And  ram-skins  dyed  red,*  and  blue  skins,^  and  setimrwood ; 

6.  Oil  for  the  light ;  spices  for  the  anointing  oil,  and  for  sweet- 
smelling  incense ; 


w  Attendant. 

'^  The  manifeotatioDS  of  God  were  flames  of  fire  clearly  seen  by  the  people. 

'*  Deut.  9  :  0.  He  used  no  nourishment  during  the  whole  time.  The  .»ieventy  ciders  with  Aaron  returned 
to  the  people,  who  fell  into  idolatry. 

'  OfTeringfl.    Ra«hi  explains  HDI^n  '>f  "  something  separated  from  a  mnss." 

-  /«/ra  35  :  6.  '  L.  "Copper.'*  *  Lawn. 

*  In  the  East  the  fleece  of  rams  is  reddish. 

*  P.  "  Badgers'  skins."    The  ancients  generally,  a«  Simonls  testifies,  understood  it  of  color,  withont 
reference  to  any  animal. 


EXODUS    XXV.  241 

7.  Onyx  stones,  and  precious  stones  to  adorn  the  ephod  and  the 
breastplate. 

8.  And  they  shall  make  Me  a  sanctuary,^  and  I  will  dwell  in  the 
midst  of  them : 

9.  According  to  all  the  pattern  of  the  tabernacle  which  I  will  show 
thee,^  and  the  pattern  of  all  the  vessels  for  its  service :  so  shall  ye 
make  it : 

10.  Frame  an  ark  of  setim-wood,  the  length  whereof  shall  be  of 
two  cubits  and  a  half;  the  breadth,  a  cubit  and  a  half;  the  height, 
likewise  a  cubit  and  a  half. 

11.  And  thou  shalt  overlay  it  with  the  purest  gold  within  and 
without  :^  and  over  it  thou  shalt  make  a  golden  crown  round  about  :^^ 

12.  And  four  golden  rings,  which  thou  shalt  put  at  the  four  cor- 
ners of  the  ark :  let  two  rings  be  on  the  one  side,  and  two  on  the 
other. 

13.  Thou  shalt  make  bars  also  of  setim-wood,  and  shalt  overlay 
them  with  gold. 

14.  And  thou  shalt  put  them  in  through  the  rings  which  are  in  the 
sides  of  the  ark,  that  it  may  be  carried  on  them : 

15.  And  they  shall  be  always  in  the  rings ;  neither  shall  they  at 
any  time  be  drawn  out  of  them. 

16.  And  thou  shalt  put  in  the  ark  the  testimony"  which  I  will  give 
thee. 

17.  Thou  shalt  make  also  a  mercy-seat^"^  of  the  purest  gold :  the 
length  thereof  shall  be  two  cubits  and  a  half,  and  the  breadth  a  cubit 
and  a  half. 

18.  Thou  shalt  make  also  two  cherubim  of  beaten  gold,  on  the  two 
sides  of  the  mercy-seat.^^ 

19.  Let  one  cherub  be  on  the  one  side,  and  the  other  on  the  other. 

20.  Let  them  cover  both  sides  of  the  mercy-seat,  spreading  their 
wings  and  covering  the  mercy-seat ;  and  let  them  look  one  towards 
the  other,  their  faces  being  turned  towards  the  mercy-seat  with  which 
the  ark  is  to  be  covered  :^^ 


^  God  vouchsafed  to  give  them  a  sensible  assurance  of  His  presence  in  the  tabernacle  which  He  directed 
to  be  made. 

*  Heb.  9:2.  "  Thin  plates  of  gold  were  laid  over  the  wood. 

'"  A  cornice. 

^'-  The  tables  of  the  law,  by  which  God  testified  His  supreme  will. 

"  The  cover  of  the  ark  is  meant.  Sept.,  V.  Rabbins  speak  of  it  as  a  place  whence  forgiveness  was 
dispensed.    Germans  style  it  throne  of  grace :  Gnadenthron. 

"  V.  "Oraculi."  H,  is  translated  oraculum,  propitiatorium.  The  former  term  has  reference  to  Divine 
communication.    The  latter  is  used  Heb.  9  :  5. 

"  The  precise  form  of  the  cherubs  cannot  be  ascertained;  but  the  bullock  seems  to  hare  been  the  chief 

16 


242  THE    BOOK    OF    EXODUS. 

21.  In  which  thou  shalt  put  the  testimony  which  I  will  give  thee. 

22.  Thence  will  I  give  orders,  and  I  will  speak  to  thee  from  above 
the  mercy-seat,  and  from  the  mid^t  of  the  two  cherubim,^^  which  shall 
be  upon  the  ark  of  the  testimony,  all  things  which  I  will  command 
the  children  of  Israel  by  thee. 

23.  Thou  shalt  make  a  table  also  of  setim-wood,  of  two  cubits  in 
length,  and  a  cubit  in  breadth,  and  a  cubit  and  a  half  in  height. 

24.  And  thou  shalt  overlay  it  with  the  purest  gold  :^^  and  thou 
shalt  make  to  it  a  golden  ledge  round  about, 

25.  And  to  the  ledge  itself  a  polished  crown,  four  inches  high  ;  and 
over  the  same  another  golden  crown. 

26.  Thou  shalt  prepare  also  four  golden  rings,  and  shalt  put  them 
in  the  four  corners  of  the  same  table,  over  each  foot. 

27.  Under  the  crown  shall  the  golden  rings  be,  that  the  bars  may 
be  put  through  them,  and  the  table  may  be  carried. 

28.  The  bars  also  themselves  thou  shalt  make  of  setim-wood,  and 
shalt  overlay  them  with  gold,  to  bear  up  the  table. 

29.  Thou  shalt  prepare  also  dishes,  and  bowls,  censers,  and  cups, 
in  which  the  libations  are  to  be  offered,  of  the  purest  gold. 

30.  And  thou  shalt  set  upon  the  table  loaves  of  the  presence,^^  in 
My  sight  always. 

31.  Thou  shalt  make  also  a  candlestick  of  beaten  work  of  the 
finest  gold,  the  shaft,  and  the  branches,  the  cups,  and  the  bowls,  and 
the  lilies  going  forth  from  it. 

32.  Six  branches  shall  come  out  of  the  sides,  three  out  of  one  side, 
and  three  out  of  the  other. 

33.  Three  cups  as  it  were  nuts  to  every  branch,  and  a  bowl  withal, 
and  a  lily  ;  and  three  cups  likewise  of  the  fashion  of  nuts  in  the  other 
branch,  and  a  bowl  withal,  and  a  lily.  Such  shall  be  the  work  of  the 
six  branches,  which  are  to  come  out  from  the  shaft : 

34.  And  in  the  candlestick  itself  shall  be  four  cups  in  the  manner 
of  a  nut,  and  at  every  one  bowls  and  lilies. 

85.  Bowls  under  two  branches  in  three  places,  which  together  make 
six  coming  forth  out  of  one  shaft. ^® 


portion  of  the  figure.  Orotins  tbinkii  that  H  referred  to  the  fertility  and  sterility  of  Egypt  under  Joseph. 
It  was  a  fanciful  compound  of  various  figures,  Intended  to  represent  some  sublime  creature. 

'*  The  mode  of  the  DiTine  communiontlons  is  not  known  to  us. 

'"  The  Ismt-lites  brought  away  much  gold  out  of  Egypt. 

"  D*J13  DnS-  V.  "  Panes  projiof  itlonis."  Campbt'll,  Lingard :  "  Loaves  of  the  presence."  Webster: 
"  Ix)ave8  of  exhibition.*' 

••  V.  abridges.  , 


EXODUS    XXVI.  243 

36.  And  both  the  bowls  and  the  branches  shall  be  of  the  same 
beaten  work  of  the  purest  gold. 

37.  Thou  shalt  make  also  seven  lamps,  and  shalt  set  them  upon  the 
candlestick,  to  give  light  over  against  it. 

38.  The  snuffers  also,  and  the  snuff-dishes,  shall  be  made  of  the 
purest  gold. 

39.  The  whole  weight  of  the  candlestick  with  all  its  furniture  shall 
be  a  talent  of  the  purest  gold. 

40.  Look,  and  make  them  according  to  the  pattern,  which  was 
shown  thee  in  the  mount. ^^ 


CHAPTER    XXVI. 

THE  FORM  OF  THE  TABERNACLE  WITH  ITS  APPURTENANCES. 

1.  And  the  tabernacle  thou  shalt  make  in  this  manner  :  Thou  shalt 
make  ten  curtains  of  fine  twisted  linen,  and  violet  and  purple,  and 
scarlet  twice  dyed,  ornamented  with  embroidery  :^ 

2.  The  length  of  one  curtain  shall  be  twenty-eight  cubits :  the 
breadth  shall  be  four  cubits.  All  the  curtains  shall  be  of  one  mea- 
sure. 

3.  Five  curtains  shall  be  joined  one  to  another :  and  the  other  five 
shall  b^  coupled  together  in  like  manner. 

4.  Thou  shalt  make  loops  of  blue  in  the  sides  and  tops  of  the  cur- 
tains, that  they  may  be  joined  one  to  another.^ 

5.  Every  curtain  shall  have  fifty  loops  on  both  sides,  so  set  on,  that 
one  loop  may  be  against  another  loop,  and  one  may  be  fitted  to  the 
other. 

6.  Thou  shalt  make  also  fifty  rings  of  gold,  with  which  the  veils 
of  the  curtains  are  to  be  joined,  that  it  may  be  made  one  tabernacle. 

7.  Thou  shalt  make  also  eleven  curtains  of  goats'  hair,^  to  cover  the 
top  of  the  tabernacle. 


"  It  appears  that  a  model  was  divinely  presented  to  the  view  of  Moses.  Acts  7  :  44 ;  Heb.  8  :  5.  He 
was  still  on  the  mount  when  this  was  spoken. 

'  The  Israelites  had  learned  weaving  and  embroidery  in  Egypt,  where  these  trades  flourished.  See 
Pliny's  Hist.  Nat.  1.  8,  c.  48.  L.  says,  that  weaver's  work,  not  embroidery,  is  here  meant.  P.  "  With 
cherubims  of  cunning  work  shalt  thou  make  them."  The  Israelites  brought  out  of  Egypt  their  looniP, 
and  implements  of  various  trades. 

«  The  text  is  fuller.  '  Camelot. 


244  THE    BOOK    OF    EXODUS. 

8.  The  length  of  one  hair-curtain  shall  be  thirty  cubits,  and  the 
breadth,  four :  the  measure  of  all  the  curtains  shall  be  equal. 

9.  Five  of  them  thou  shalt  couple  by  themselves :  and  the  six 
others  thou  shalt  couple  one  to  another,  so  as  to  double  the  sixth 
curtain  in  the  front  of  the  roof.'* 

10.  Thou  shalt  make  also  fifty  loops  in  the  edge  of  one  curtain, 
that  it  may  be  joined  with  the  other :  and  fifty  loops  in  the  edge  of 
the  other  curtain,  that  it  may  be  coupled  with  its  fellow. 

11.  Thou  shalt  make  also  fifty  buckles  of  brass,  with  which  the 
loops  may  be  joined,  that  of  all  there  may  be  made  one  covering. 

12.  And  that  which  shall  remain  of  the  curtains,  which  are  pre- 
pared for  the  roof,  to  wit,  one  curtain  which  is  over  and  above,  with 
.the  half  of  it  thou  shalt  cover  the  back  parts  of  the  tabernacle. 

13.  And  there  shall  hang  down  a  cubit  on  the  one  side,  and  ano- 
ther on  the  other  side,  which  is  over  and  above  in  the  length  of  the 
curtains,  fencing  both'  sides  of  the  tabernacle. 

14.  Thou  shalt  make  also  another  cover  to  the  roof,  of  rams'  skins 
dyed  red ;  and  over  that  again  another  cover  of  blue  skins. 

15.  Thou  shalt  make  also  the  boards  of  the  tabernacle  standing 
upright  of  setim-wood. 

16.  Let  every  one  of  them  be  ten  cubits  in  length,  and  one  cubit 
and  a  half  in  breadth. 

17.  In  the  sides  of  the  boards,  shall  be  made  two  mortises,  whereby 
one  board  may  be  joined  to  another  board :  and  after  this  manner 
shall  all  the  boards  be  prepared. 

18.  Twenty  of  them  shall  be  in  the  south  side  southward.* 

19.  For  which  thou  shalt  cast  forty  sockets  of  silver,  that  under 
every  board  may  be  put  two  sockets  at  the  two  corners. 

20.  In  the  second  side  also  of  the  tabernacle  which  looketh  to  the 
north,  twenty  boards  shall  be, 

21.  Having  forty  sockets  of  silver ;  two  sockets  shall  be  put  under 
each  board. 

22.  But  on  the  west  side  of  the  tabernacle  thou  shalt  make  six 
boards. 

23.  And  again  other  two,  which  shall  be  erected  in  the  corners  at 
the  back  of  the  tabernacle. 

24.  And  they  shall  be  joined  together  from  beneath  unto  the  top, 


*  II.  p.  "  Of  the  taberoacle."    The  curtains,  passiog  over  the  roof,  hang  down  at  each  side  within  • 
cubit  of  the  ground.    The  ten  curtains,  each  four  cubits  wide,  made  forty  cubits. 
»  V.  abridges ;  also  in  v.  19,  21,  27. 


EXODUS    XXVI.  245 

and  one  joint  shall  hold  them  all.     The  like  joining  shall  be  observed 
for  the  two  boards  also  which  are  to  be  put  in  the  corners. 

25.  And  thej  shall  be  in  all  eight  boards,  and  their  silver  sockets 
sixteen,  reckoning  two  sockets  for  each  board. 

26.  Thou  shalt  make  also  five  bars  of  setim-wood,  to  hold  together 
the  boards  on  one  side  of  the  tabernacle, 

27.  And  five  others  on  the  other  side,  and  as  many  at  the  west 
side: 

28.  And  they  shall  be  put  along  in  the  midst  of  the  boards  from 
one  end  to  the  other. 

29.  The  boards  themselves  also  thou  shalt  overlay  with  gold,  and 
shalt  cast  rings  of  gold  for  places  for  the  bars :  which  thou  shalt 
cover  with  plates  of  gold. 

30.  And  thou  shalt  rear  up  the  tabernacle  according  to  the  pattern 
which  was  shown  thee  in  the  mount.^ 

31.  Thou  shalt  make  also  a  veiF  of  blue,  and  purple,  and  scarlet 
twice  dyed,  and  fine  twisted  linen,  wrought  with  embroidered  work 
and  goodly  variety  :® 

32.  And  thou  shalt  hang  it  up  before  four  pillars  of  setim-wood, 
which  themselves  also  shall  be  overlaid  with  gold,  and  shall  have 
heads^  of  gold,  but  sockets  of  silver. 

33.  And  the  veil  shall  be  hanged  on  with  rings ;  and  within  it  thou 
shalt  put  the  ark  of  the  testimony ;  and  the  holy  place,  and  the  most 
holy  shall  be  divided  with  it. 

34.  And  thou  shalt  set  the  mercy-seat  upon  the  ark  of  the  testi- 
mony in  the  holy  of  holies, 

35.  And  the  table  without  the  veil,  and  over  against  the  table  the 
candlestick  in  the  south  side  of  the  tabernacle :  for  the  table  shall 
stand  on  the  north  side. 

36.  Thou  shalt  make  also  a  hanging  in  the  entrance  of  the  taber- 
nacle of  blue,  and  purple,  and  scarlet  twice  dyed,  and  fine  twisted 
linen  with  embroidered  work. 

37.  And  thou  shalt  overlay  with  gold  five  pillars  of  setim-wood, 
before  which  the  hanging  shall  be  draAvn :  their  heads  shall  be  of 
gold,  and  the  sockets  of  brass. 


»  Supra  25  :  40. 

■"  St.  Paul  teaches  that  this  veil  indicated,  that  the  way  to  the  holy  place  was  not  yet  manifested, 
whilst  the  tabernacle  was  standing.  Heb.  9  :  8. 

'  II.  P.  "With  cherubims  shall  be  made."    Figures  weaved  in  are  understood. 

'  P.  "  Hooks."    Calmet  contends  that  capitals  on  the  pillars  are  meant.    Adam  Clarke  assents. 


246  THE     BOOK    OF    EXODUS. 


CHAPTER   XXVIL 

THE  altar;    and  the  court  OF  THE   TABERNACLE  WITH   ITS  HANGINGS  AND  PILLARS. 
PROVISION    OF    OIL    FOR    LAMPS. 

1.  Thou  shalt  make  also  an  altar  of  setim-wood,^  which  shall  be 
^ve  cubits  long,  and  as  many  broad,  that  is,  four-square,  and  three 
cubits  high. 

2.  And  there  shall  be  horns'^  at  the  four  corners  of  the  same :  and 
thou  shalt  cover  it  with  brass. 

3.  And  thou  shalt  make  for  the  uses  thereof,  pans  to  receive  the 
ashes,  and  tongs,  and  flesh-hooks,  and  fire-pans  :^  all  its  vessels  thou 
shalt  make  of  brass  : 

4.  And  a  grate  of  network  of  brass :  at  the  four  corners  of  which 
shall  be  four  rings  of  brass, 

5.  Which  thou  shalt  put  under  the  hearth  of  the  altar :  and  the 
grate^  shall  be  even  to  the  midst  of  the  altar. 

6.  Thou  shalt  make  also  two  bars  for  the  altar  of  setim-wood, 
which  thou  shalt  cover  with  plates  of  brass : 

7.  And  thou  shalt  draw  them  through  rings,  and  they  shall  be  on 
both  sides  of  the  altar  to  carry  it. 

8.  Thou  shalt  not  make  it  solid,  but  empty  and  hollow^  in  the  in- 
side, as  it  was  shown  thee  in  the  mount. 

9.  Thou  shalt  make  also  the  court  of  the  tabernacle,^  for  the  south 
side  of  which  southward  there  shall  be  hangings  of  fine  twisted  linen 
of  a  hundred  cubits  long  for  one  side, 

10.  And  twenty  pillars,  with  as  many  sockets  of  brass,  the  heads 
of  which  with  their  fillets'^  shall  be  of  silver. 

11.  In  like  manner  also  for  the  north  side  shall  be  hangings  of  a 
hundred  cubits  long,  twenty  pillars,  and  as  many  sockets  of  brass, 
and  their  heads  with  fillets  of  silver. 
•  f    .i, 

*  Infra  38  :  1.  Tho  altar  itnelf  wa«  of  earth,  inclosed  In  &  framework  cf  Mtim-wood.'i^Moif  inM 
covered  over  with  bracH,  as  often  a8  the  framework  was  laid  down. 

^  Prominent  points,  probably  in  form  of  borna.  ChainM  may  have  been  hung  on  them  to  support  the 
jfrate  in  the  middle  of  the  altar. 

'  Five  instruments  are  named  in  II.    V.  omits:  "naslns."    Jnfra  38  :  .T;  Numb.  4  :  14. 

*  U.  P.  "  The  net"  »  Supra  20  :  24. 

*  This  court  was  open  above,  the  »)pact>  b<'in|;  inclosed  on  the  sides  by  hangings.  It  was  a  hnndrcd 
cubits  long,  and  fifty  broad. 

'  D'pBTl'  v.  "Ccelaturis."  P.  "Their  fillets."  The  term  is  commo  ly  understood  of  rods  on  which 
the  curtains  were  hung. 


EXODUS    XXVIII.  247 

12.  But  in  the  breadth  of  the  court,  on  the  west  side,  shall  be 
hangings  of  fifty  cubits,  and  ten  pillars,  and  as  many  sockets. 

13.  In  that  breadth  also  of  the  court,  to  the  east,  shall  be  fifty 
cubits : 

14.  In  which  shall  be  for  one  side  hangings  of  fifteen  cubits,  and 
three  pillars,  and  as  many  sockets. 

15.  And  in  the  other  side  shall  be  hangings  of  fifteen  cubits,  with 
three  pillars  and  as  many  sockets. 

16.  And  in  the  entrance  of  the  court  shall  be  made  a  hanging  of 
twenty  cubits  of  blue  and  purple,  and  scarlet  twice  dyed,  and  fine 
twisted  linen,  with  embroidered  work  :  it  shall  hj^ve  four  pillars,  with 
as  many  sockets. 

17.  All  the  pillars  of  the  court  round  about  shall  be  garnished  with 
plates  of  silver,  silver  heads,  and  sockets  of  brass. 

18.  In  length  the  court  shall  take  up  a  hundred  cubits,  in  breadth 
fifty ;  the  height  shall  be  of  five  cubits :  and  it  shall  be  made  of  fine 
twisted  linen,  and  shall  have  sockets  of  brass. 

19.  All  the  vessels  of  the  tabernacle  for  all  uses  and  ceremonies, 
and  the  pins^  both  of  it  and  of  the  court,  thou  shalt  make  of  brass. 

20.  Command  the  children  of  Israel  that  they  bring  thee  the  purest 
oil  of  olives,  beaten  with  a  pestle :  that  a  lamp  may  burn  always^ 

21.  In  the  tabernacle  of  the  testimony, ^^  without  the  veil  which 
hangs  before  the  testimony.  And  Aaron  and  his  sons  shall  arrange 
it,  that  it  may  give  light  before  the  Lojd  until  the  morning.  It  shall 
be  a  perpetual  observance  throughout  their  generations  among  the 
children  of  Israel. 


CHAPTER    XXVIII. 

THE    HOLY    VESTMENTS    FOR    AARON    AND    HIS    SONS. 

1.  Take  to  thee  also  Aaron  thy  brother  with  his  sons,  from  among 
the  children  of  Israel,  that  they  may  minister  to  Me  in  the  priest's 
office :  Aaron,  Nadab,  and  Abiu,  Eleazar,  and  Ithamar.^ 


*  These  were  stuck  in  the  sroiind,  and  served  to  hold  the  chains  by  which  the  pillars  were  secured. 

^  This  was  a  beautiful  symbol  of  the  Divine  presence. 

^^  n>*tO-  P-  "  Of  the  congregation :"  the  appointed  place  of  meeting,  where  the  people  assembled 
before  God.  Vat.  tov  ^laprvpiov.  V.  "  Testimonii."  It  is  so  called,  Numb.  18  :  2,  probably  with  reference 
to  the  tables  of  the  law  deposited  in  the  ark,  which  were  called  the  testimony. 

"  £1.  P.  "  Aaron's  sons." 


248  THE    BOOK    OF    EXODUS. 

2.  And  thou  shalt  make  a  holy  vesture  for  Aaron  thy  brother,  for 
glory  and  for  beauty.'^  ^ 

3.  And  thou  shalt  speak  to  all  the  wise  of  heart,^  whom  I  have 
filled  with  the  spirit  of  wisdom/  that  they  may  make  for  Aaron  vest- 
ments, in  which  he  being  consecrated  may  minister  to  Me. 

4.  And  these  shall  be  the  vestments  which  they  shall  make :  a 
breastplate*^  and  an  ephod,®  a  tunic,'^  and  a  straight  linen  garment,^  a 
mitre,^  and  a  girdle. ^^  They  shall  make  the  holy  vestments  for  Aaron 
thy  brother  and  his  sons,"  that  they  may  do  the  office  of  priesthood 
unto  Me. 

5.  And  they  shall  take  gold,  and  blue,  and  purple,  and  scarlet 
twice  dyed,  and  fine  linen. 

6.  And  they  shall  make  the  ephod  of  gold,  and  blue,  and  purple, 
and  scarlet  twice  dyed,  and  fine  twisted  linen,  embroidered  with  divers 
colors. 

7.  It  shall  have  the  two  edges  joined  in  the  top  on  both  sides,  that 
they  may  be  closed  together. 

8.  The  very  workmanship  also,  and  all  the  variety  of  the  work, 
shall  be  of  gold,  and  blue,  and  purple,  and  scarlet  twice  dyed,  and 
fine  twisted  linen. 

9.  And  thou  shalt  take  two  onyx  stones,  and  grave  on  them  the 
names  of  the  children  of  Israel  :^^ 

10.  Six  names  on  one  stone,  and  the  other  six  on  the  other,  accord- 
ing to  the  order  of  their  birth. 

11.  With  the  work  of  an  engraver  and  the  graving  of  a  jeweller, 


^  Glorious  and  beautiful,  which  might  inspire  reverence.  "Clothing,  emblematical  of  office,  is  of  more 
consequence  than  is  generally  imagined."    Adam  Clarke. 

*  Skilful  workmen. 

*  Besides  their  natural  and  acquired  skill,  God  gave  them  special  aptitude  for  this  work. 

*  Infra  v.  15.  Kitto  describes  it:  "The  breastplatw,  a  gorget  ten  inches  square,  made  of  the  same 
sort  of  cloth  as  the  ephod,  and  doubled  so  as  to  form  a  kind  of  pouch,  or  bag,  in  which  was  to  be  put  the 
Urim  and  Thummim."    Cydopadia. 

"  A  short  cloak,  coTcriog  the  shoulders  and  brtast.  It  had  a  back  part  and  a  front  part  united  by 
shoulder  pieces,  with  strings  from  each  side,  which  tied  it  to  the  body.  Ibidem. 

■'  This  was  a  coat  without  sleeves,  covering  another  which  was  like  a  closely  fitting  shirt. 

*  "  Josephus  states  that  it  reached  down  to  the  feet,  and  sat  close  to  the  body,  and  had  sleeves,  which 
were  tied  fast  to  the  arms;  and  was  girded  to  the  breast  a  little  above  the  elbows  by  a  girdle.  It  had  a 
narrow  aperture  about  the  neck,  and  was  tied  with  certain  strings  hanging  down  from  the  edge  over  the 
breast  and  back,  and  was  fastened  above  each  shoulder."    Antit].  3,  7,  2,  apud  Kitto  Cydopoedia, 

"  This  was  probably  somewhat  like  a  turban.  "In  the  time  of  Josephus  it  was  circular,  covering 
about  the  head,  something  like  a  crown,  made  of  thick  linen  swathes  doubled  round  many  times,  and 
sewed  together,  surrounded  by  a  linen  cover  to  hide  the  seams  of  the  swathes."  Ibidem. 

'"  This  was  of  linen  and  wool,  and  adorned  with  embroidery  :  it  was  at>out  four  fingers  broad,  and  it 
went  many  times  around  the  body.  It  whs  tied  at  the  waist,  but  hung  loosely  down  to  the  ankles,  unless 
when  the  priest  was  engaged  in  sacred  functions. 

"  L.  "  Of  weaver's  work."     See  also  v.  15. 

"  Engraving  wai  long  before  practised  in  Egypt. 


EXODUS    XXVIII.  249 

thou  shalt  engrave  them  with  the  names  of  the  children  of  Israel,  in 
settings  of  gold  thou  shalt  encase  them. 

12.  And  thou  shalt  put  them  in  both  sides  of  the  ephod,  a  memo- 
rial for  the  children  of  Israel.  And  Aaron  shall  bear  their  names 
before  the  Lord  upon  both  shoulders,  for  a  remembrance.^^ 

13.  T-hou  shalt  make  also  hooks  of  gold, 

14.  And  two  little  chains  of  the  purest  gold  linked^^  one  to  ano- 
ther, which  thou  shalt  put  into  the  hooks. 

15.  And  thou  shalt  make  the  breastplate  of  judgment^^  with  em- 
broidered work  of  divers  colors,  according  to  the  workmanship  of  the 
ephod,  of  gold,  blue,  and  purple,  and  scarlet  twice  dyed,  and  fine 
twisted  linen. 

16.  It  shall  be  four-square  and  doubled;'^  it  shall  be  the  measure 
of  a  span  both  in  length  and  in  breadth. 

17.  And  thou  shalt  set  it  in  four  rows  of  stones :  in  the  first  row 
shall  be  a  sardius  stone, ^^  and  a  topaz,  and  an  emerald. 

18.  In  the  second  a  carbuncle,  a  sapphire,  and  a  jasper : 

19.  In  the  third  a  ligure,  an  agate,  and  an  amethyst : 

20.  In  the  fourth  a  chrysolite,  an  onyx,  and  a  beryl.  They  shall 
be  set  in  gold  by  their  rows. 

21.  And  they  shall  have  the  names  of  the  children  of  Israel:  with 
twelve  names  shall  they  be  engraved,  each  stone  with  the  name  of  one 
according  to  the  twelve  tribes. 

22.  And  thou  shalt  make  on  the  breastplate  chains  linked  one  to 
another,  of  the  purest  gold  : 

23.  And  two  rings  of  gold,  which  thou  shalt  put  in  the  two  ends 
at  the  top  of  the  breastplate. 

24.  And  the  golden  chains  thou  shalt  join  to  the  rings,  that  are  in 
their  ends : 

25.  And  the  ends  of  the  chains  themselves  thou  shalt  join  together 
with  two  hooks  on  both  sides  of  the  ephod,^^  which  is  towards  the 
breastplate. 

26.  Thou  shalt  make  also  two  rings  of  gold  which  thou  shalt  put 
in  the  top  parts  of  the  breastplate,  in  the  borders  which  are  over 
against  the  ephod,  inward. 

27.  Moreover  other  two  rings  of  gold,  which  are  to  be  set  on  each 

"  That  he  may  remember  them,  and  plead  their  cause  before  God. 

"  P.  "  Of  wreathen  work."  H,  is  thought  to  mean  distinctive,  marking  the  diiferent  rows  of  jewels, 
V,  abridges  in  the  sequel. 

**  The  breastplate  was  called  of  judgment,  because  the  high  priest  wearing  it,  was  believed  to  pronounce 
judgment  under  Divine  illumination. 

^^  So  as  to  be  as  a  purse,  or  pouch.  "  Of  red  color. 

"  L.  "On  the  outside  thereof"— of  the  ephod.    P.  "On  the  shoulder-pieces  of  the  ephod  before  it." 


250  THE    BOOK    OF    EXODUS. 

side  of  the  ephod  beneath,  that  looketh  towards  the  nether  joining, 
that  the  breastplate  may  be  fitted  with  the  ephod, 

28.  And  may  be  fastened  by  the  rings  thereof  unto  the  rings  of 
the  ephod  with  a  violet  fillet,  that  the  joining  artificially  wrought 
may  continue,  and  the  breastplate  and  the  ephod  may  not  be  loosed 
one  from  the  other. 

29.  And  Aaron  shall  bear  the  names  of  the  children  of  Israel  in 
the  breastplate  of  judgment  upon  his  breast,  when  he  enter eth  into 
the  sanctuary,  a  memorial  before  the  Lord  forever. 

30.  And  thou  shalt  put  in  the  breastplate  of  judgment.  Doctrine 
AND  Truth,^^  which  shall  be  on  Aaron's  breast,  when  he  goeth  in 
before  the  Lord :  and  he  shall  bear  the  judgment  of  the  children  of 
Israel  on  his  breast,^"  in  the  sight  of  the  Lord  always. 

31.  And  thou  shalt  make  the  robe  of  the  ephod  all  of  blue, 

32.  In  the  midst  of  which  above  shall  be  a  hole  for  the  head,^^  and 
a  border  round  about  it  woven,  as  is  wont  to  be  made  in  the  outmost 
parts  of  garments,  that  it  may  not  easily  be  rent. 

33.  And  beneath  the  feet  of  the  same  robe,  round  about,  thou 
shalt  make  as  it  were  pomegranates,  of  blue,  and  purple,  and  scarlet 
twice  dyed,  with  little  bells  set  between : 

34.  So  that  there  shall  be  a  golden  bell  and  a  pomegranate,  and 
again  another  golden  bell  and  a  pomegranate. 

35.  And  Aaron  shall  be  vested  with  it  in  the  office  of  his  ministry, 
that  the  sound  may  be  heard^^  when  he  goeth  in  and  cometh  out  of  the 
sanctuary,  in  the  sight  of  the  Lord,  and  that  he  may  not  die. 

36.  Thou  shalt  make  also  a  plate  of  the  purest  gold,  on  which 
thou  shalt  grave  with  engraver's  work.  Holy  to  the  Lord.^ 

37.  And  thou  shalt  tie  it  with  a  blue  fillet,  and  it  shall  be  upon  the 
mitre, 

38.  Hanging  over  the  forehead  of  the  high  priest.^*  And  Aaron 
shall  bear  the  iniquities  of  those  things  which  the  children  of  Israel 
have  offered  and  sanctified,  in  all  their  gifts  and  offerings."     And  the 

**  II.  means  light  and  perfection.  It  is  in  the  plural,  as  water,  life,  heavens,  and  many  other  noun* 
are  plural.  The  force  of  the  words  was,  that  the  priest  declared  the  correct  judgment  under  the  light 
of  God. 

♦^  Under  the  ephod. 

'-'  II.  P.  "  Ah  it  were  the  hole  of  an  habergeon." 

^  It  merved  to  udinoniBh  the  people  of  his  entrance  into  the  sanctuary,  that  they  might  unite  with  him 
in  prayer.    Kccll.  45  :  11. 

^  The  inncription  acknowledged  holiness  to  be  the  essential  attribute  of  the  Deity. 

"'  As  a  diadt-m  on  the  front  of  kinjis. 

^^  As  th*Mr  hi)(h  priet't  he  8hall  plead  for  thom,  to  obtain  pardon  of  their  offences,  and  by  gifts  Hnd 
offerings  u|>p»'H«e  Ood.  II.  P.  ''The  holy  things,  which  the  children  of  Israel  shall  hallow  in  alt  their 
holy  gifts."     V.  gires  two  terms. 


EXODUS    XXIX.  ^1 

plate  shall  be  always  on  his  forehead,  that  the  Lord  may  be  well 
pleased  with  them. 

39.  And  thou  slialt  gird  the  tunic  with  fine  linen,  and  thou  shalt 
make  a  fine  linen  mitre,^^  and  a  girdle  of  embroidered  work. 

40.  Moreover  for  the  sons  of  Aaron  thou  shalt  prepare  linen  tunics, 
and  girdles  and  mitres  for  glory  and  beauty : 

41.  And  with  all  these  things  thou  shalt  vest  Aaron  thy  brother, 
and  his  sons  w^th  him.  And  thou  shalt  consecrate  the  hands^''  of  them 
all,  and  shalt  sanctify  them,  that  they  may  do  the  ofiice  of  priesthood 
to  Me. 

42.  Thou  shalt  make  also  linen  breeches,  to  cover  their  nakedness 
from  the  reins  to  the  thighs  :^^ 

43.  And  Aaron  and  his  sons  shall  use  them  when  they  go  in  to  the 
tabernacle  of  the  testimony,^^  or  when  they  approach  to  the  altar  to 
minister  in  the  sanctuary,  lest  being  guilty  of  iniquity  they  die.  It 
shall  be  a  law  forever  to  Aaron,  and  to  his  seed  after  him. 


CHAPTER   XXIX. 

THE  MANNER  OF  CONSECRATING  AARON  AND  OTHER  PRIESTS  ;  THE  INSTITUTION  OF^ 
THE  DAILY  SACRIFICE  OF  TWO  LAMBS,  ONE  IN  THE  MORNING,  THE  OTHER  AT 
EVENING. 

1.  And  this  also  thou  shalt  do  to  consecrate^  them  priests  to  Me. 
Take  a  young  bullock  from  the  herd,  and  two  rams  without  blemish, 

2.  And  unleavened  bread,  and  a  cake  without  leaven,  tempered 
with  oil,  wafers  also  unleavened,  anointed  with  oil :  of  wheaten  flour 
shalt  thou  make  them  all. 

3.  And  thou  shalt  put  them  in  a  basket,  and  offer  them  ;  and  the 
bullock,  and  the  two  rams. 

4.  And  Aaron  and  his  sons  shalt  thou  bring  to  the  door  of  the 


*'■  H.  for  the  mitre  of  the  hij^h  priest  differs  from  the  term  which  denotes  the  mitres  of  the  other 
prifsts;  but  it  is  not  known  wherein  the  mitres  themselves  differed. 
-'  P.  "Anoint  them  and  consecrate  them."     Lit.  "Fill  their  hands:"  placing  in  them  some  offering. 
^  These  were  tight  about  the  loins,  and  reached  down  to  the  knees,  according  to  St.  Jerom". 
*•  P.  "Congregation." 
•  To  sanctify.   Lev.  9:2.    P.  "To  hallow  them,  to  minister  unto  me  in  the  priest's  office." 


252  THE    BOOK    OF    EXODUS. 

tabernacle  of  the  testimony.     And  when  .thou  hast  washed  the  father 
and  his  sons  with  water,'"^  ^ 

5.  Thou*shalt  clothe  Aaron  with  his  vestments,  with  the  linen  gar- 
ment and  the  tunic,  and  the  ephod  and  the  breastplate,  which  thou 
shalt  bind  with  the  girdle. 

6.  And  thou  shalt  put  the  mitre  upon  his  head,  and  the  holy  plat^ 
upon  the  mitre  :^ 

7.  And  thou  shalt  pour  the  oil  of  unction  upon  his  head:  and  by 
this  rite  shall  he  be  consecrated.^ 

8.  His  sons  also  thou  shalt  bring,  and  shalt  put  on  them  the  linen 
tunics,  and  bind  them  with  a  girdle, 

9.  Aaron  and  his  sons ;  and  thou  shalt  put  mitres  upon  them  :  and 
they  shall  be  priests  to  Me  by  a  perpetual  ordinance.^  After  thou 
shalt  have  consecrated  their  hands, 

10.  Thou  shalt  present  also  the  bullock  before  the  tabernacle  of 
the  testimony.  And  Aaron  and  his  sons  shall  lay  their  hands  upon 
his  head  :^ 

11.  And  thou  shalt  kill  him  in  the  sight  of  the  Lord,  beside  the 
door  of  the  tabernacle  of  the  testimony. 

12.  And  taking  some  of  the  blood  of  the  bullock,  thou  shalt  put  it 
upon  the  horns  of  the  altar  with  thy  finger :  and  the  rest  of  the  blood 
thou  shalt  pour  at  the  bottom.'' 

13.  Thou  shalt  take  also  all  the  fat  which  covereth  the  entrails, 
and  the  caul  above  the  liver,  and  the  two  kidneys,  and  the  fat  which 
is  upon  them,  and  shalt  offer  a  burnt-offering  upon  the  altar  :^ 

14.  But  the  flesh  of  the  bullock,  and  the  hide,  and  the  dung,  thou 
shalt  burn  abroad,  without  the  camp,  because  it  is  for  sin.^ 

15.  One  ram  also  thou  shalt  take,  upon  the  head  of  which  Aaron 
and  his  sons  shall  lay  their  hands.^° 

16.  And  when  thou  hast  killed  him,  thou  shalt  take  of  the  blood, 
and  pour  round  about  the  altar. 

17.  And  thou  shalt  cut  the  ram  in  pieces :"  and  having  washed  his 


'  The  washing  of  Uie  body  waa  expreesiTe  of  the  purity  which  becomes  the  priests  of  God. 
'  The  ephod,  pectoral,  and  plate  on  the  mitre,  were  peculiar  to  the  high  priest. 

*  This  unction  wa«  also  peculiar  to  him.    Instead  of  the  last  clause  H.  P.  have  •'  and  anoint  him." 

*  This  rite  was  to  make  them  priests  for  their  whole  life     It  was  to  be  obseryed  perpetually,  during 
the  continuance  of  the  Aaronic  priesthood. 

'  This  act  denoted  that  it  was  devoted  to  Qod. 

■*  The  sprinkling  of  the  blood,  and  the  pouring  of  It  out,  marked  its  expiatory  character. 

*  Lev.  3:3.  »  A  sin  ofiTering. 
"  Lev.  1:3.    An  offering  for  the  sins  of  the  high  priest. 

"  The  washing  of  them  showed  that  pure  victims  alone  arc  acceptable. 


EXODUS    XXIX. 

entrails  and  feet,  thou  shalt  put  them  upon  the  flesh  that  is  cut  in 
pieces,  and  upon  his  head. 

18.  And  thou  shalt  offer  the  whole  ram  for  a  burnt-offering"  upon 
the  altar :  it  is  an  oblation  to  the  Lord,  a  most  sweet  savor  of  the 
victim^^  of  the  Lord. 

19.  Thou  shalt  take  also  the  other  ram,  and  Aaron  and  his  sons 
shall  lay  their  hands  on  his  head. 

20.  And  when  thou  hast  sacrificed  him,  thou  shalt  take  of  his 
blood,  and  put  upon  the  tip  of  the  right  ear  of  Aaron  and  of  his  sons, 
and  upon  the  thumbs  and  great  toes  of  their  right  hand  and  foot  :^^ 
and  thou  shalt  pour  the  blood  upon  the  altar  round  about. 

2L  And  when  thou  hast  taken  of  the  blood  which  is  upon  the  altar, 
and  of  the  anointing  oil,  thou  shalt  sprinkle  Aaron  and  his  vesture, 
his  sons  and  their  vestments.^^  And  after  they  and  their  vestments 
are  consecrated, 

22.  Thou  shalt  take  the  fat  of  the  ram,  and  the  tail,^^  and  the  fat 
that  covereth  the  lungs,  and  the  caul  above  the  liver,  and  the  two 
kidneys,  and  the  fat  which  is  upon  them,  and  the  right  shoulder, 
because  it  is  a  ram  of  consecration ; 

23.  And  one  roll  of  bread,  a  cake  tempered  with  oil,  a  wafer  out 
of  the  basket  of  unleavened  bread,  which  is  set  in  the  sight  of  the 
Lord  : 

24.  And  thou  shalt  put  all  upon  the  hands  of  Aaron  and  of  his 
sons,  and  shalt  sanctify  them,  waving  it  before  the  Lord. 

25.  And  thou  shalt  take  all  from  their  hands  ;  and  shalt  burn  them 
upon  the  altar  for  a  holocaust,  a  most  sweet  savor  in  the  sight  of  the 
Lord,  because  it  is  His  oblation.^^ 

26.  Thou  shalt  take  also  the  breast  of  the  ram,  with  which  Aaron 
was  consecrated :  and  elevating  it,  thou  shalt  sanctify  it  before  the 
Lord ;  and  it  shall  fall  to  thy  share. 

27.  And  thou  shalt  sanctify  both  the  consecrated  breast,  and  the 
shoulder  which  thou  didst  separate  of  the  ram,^^ 


*-  To  acknowledge  the  Divine  dominion  r^l^-  It  means  to  ascend,  and  Fcems  to  denote  that  the  whole 
offering  went  up  to  God,  being  entirely  consumed. 

''  H.  P.  "  An  offering  made  by  fire." 

"  To  expiate  the  sins  of  hearing,  action,  and  motion. 

"  Expiation  of  sin  and  consecration  to  the  Divine  service  are  aptly  expressed  by  this  rite. 

^^  The  tail  of  Syrian  sheep  is  very  broad  and  heavy,  varying  in  weight  from  ten  or  twelve  to  forty  pounds. 

"  The  material  offering  was  pleasing,  because  made  in  conformity  with  the  Divine  will. 

"  II.  P.  "Thou  shalt  sanctify  the  breast  of  the  wave  offering,  and  the  shoulder  of  the  heave  offering.'' 
This  was  raised  aloft  and  lowered  successively. 


254  TIIEBOOKOFEXODUS. 

28.  With  which  Aaron  was  consecrated  and  his  sons :  and  they  shall 
fall  to  the  share  of  Aaron  and  his  sons  by  a  perpetual  ordinance,^^ 
from  the  children  of  Israel :  because  they  are  the  offering^  and  the 
portion  of  their  peace-victims  which  they  offer  to  the  Lord. 

29.  And  the  holy  vesture,  which  Aaron  shall  use,  his  sons  shall 
have  after  him,  that  they  may  be  anointed,  and  their  hands  conse- 
crated in  it. 

30.  Such  one  of  his  sons  as  shall  be  appointed  high  priest  in  his 
stead,  when  he  entereth  into  the  tabernacle  of  the  testimony  to 
minister  in  the  sanctuary,  shall  wear  it  seven  days. 

31.  And  thou  shalt  take  the  ram  of  the  consecration,  and  shalt 
boil  its  flesh  in  the  holy  place  : 

32.  And  Aaron  and  his  sons  shall  eat  it.^^  The  loaves  also,  which 
are  in  the  basket,  they  shall  eat  in  the  entry  of  the  tabernacle  of  the 
testimony, 

33.  That  it  may  be  an  atoning  sacrifice,^"^  and  the  hands  of  those 
who  offer  it  may  be  sanctified.  A  stranger^  shall  not  eat  of  them, 
because  they  are  holy. 

34.  And  if  there  remain  of  the  consecrated  flesh  or  of  the  bread 
till  the  morning,  thou  shalt  burn  the  remainder  with  fire :  they  shall 
not  be  eaten,  because  they  are  sanctified. 

35.  Thou  shalt  do  to  Aaron  and  his  sons  all  that  I  have  commanded 
thee.     Seven  days  shalt  thou  consecrate  their  hands  : 

36.  And  a  bullock  thou  shalt  offer  every  day  for  a  sin  offering  in 
atonement.  And  thou  shalt  cleanse  the  altar  by  offering  the  victim 
of  expiation,  and  thou  shalt  anoint  it  to  sanctify  it. 

37.  Seven  days  shalt  thou  expiate  the  altar  and  sanctify  it,  and  it 
shall  be  most  holy :  every  one  who  shall  touch  it,  shall  be  holy.^* 

38.  This  is  what  thou  shalt  sacrifice  upon**  the  altar :  Two  lambs 
of  a  year  old  every  day  continually, 


"  p.  *'  8Utat«."    It  was  divinely  ordained  na  one  of  tb^  means  of  their  support. 

'^  H.  P.  *^  For  it  is  an  heave  offering ;  and  it  shall  be  an  heave  offering  from  the  children  of  Israel  of 
the  pacriflce  of  their  peace- offtTingH"  V.  isfrfn;  "  I'rimitiva  et  initia  de  Ttctimis  eorum."  This  is  under- 
etood  of  the  portions  cet  apart  and  reserved  loi  me  priests. 

"  Lev.  8:31;  24:9;  .Matt.  12  :  4. 

"  II.  1'.  "They  shall  eat  tho?o  things  wherewith  the  atonement  was  made." 

"»  One  not  of  the  priestly  race. 

"  Legal  sanctity— namely,  exemption  from  any  legal  defilement— was  necessary,  in  order  to  touch  the 
altar  without  sin. 

^^  Numb.  28  :  3.  Lit  "  Do."  It  denotes  sacrificial  action.  The  daily  offering  of  a  lamb  at  mom  and 
eve  may  well  be  considered  as  the  figure  of  "the  Lamb  which  was  slain  from  the  commencement  of  the 
world."  Apoc.  13  :  8.  Although  He  was  otleied  uut  once  with  the  shedding  of  Uis  blood,  He  i?  offered 
constantly  in  mystery. 


I" 


EXODUS    XXX.  255 

39.  One  lamb  in  the  morning,  and  another  in  the  evening, 

40.  With  one  lamb  a  tenth  part  of  flour  tempered  with  beaten  oil, 
of  the  fourth  part  of  a  hin ;  for  a  drink  offering,  wine  of  the  same 
measure. 

41.  And  the  other  lamb  thou  shalt  offer  in  the  evening,  according 
to  the  oblation  of  the  morning,  and  according  to  what  we  have  said,^^ 
for  a  savor  of  sweetness  : 

42.  It  is  a  sacrifice  to  the  Lord,  by  perpetual  oblation  unto  your 
generations,  at  the  door  of  the  tabernacle  of  the  testimony  before 
the  Lord,  where  I  will  appoint  to  speak  unto  thee. 

43.  And  there  will  I  command^^  the  children  of  Israel,  and  the 
altar  shall  be  sanctified  by  My  glory .'^^ 

44.  I  will  sanctify  also  the  tabernacle  of  the  testimony  with  the 
altar,  and  Aaron  with  his  sons,  to  do  the  oflice  of  priesthood  to  Me. 

45.  And  I  will  dwell  in  the  midst  of  the  children  of  Israel,  and 
will  be  their  God  : 

46.  And  they  shall  know  that  I  am  the  Lord  their  God,  who  have 
brought  them  out  of  the  land  of  Egypt,  that  I  might  abide  among 
them,  I  the  Lord  their  God. 


CHAPTER   XXX. 

THE  ALTAR  OF  INCENSE  :  MONEY  TO  BE  GATHERED  FOR  THE  USE  OF  THE  TABER- 
NACLE :  THE  BRAZEN  LAYER:  THE  HOLY  OIL  OF  UNCTION,  AND  THE  COMPOSITION 
OF  THE  PERFUME. 

1.  Thou  shalt  make  also  an  altar  to  burn  incense,  of  setim-wood. 

2.  It  shall  be  a  cubit  in  length,  and  another  in  breadth,  four  square, 
and  two  in  height.     Horns  shall  go  out  of  the  same. 

3.  And  thou  shalt  overlay  it  with  the  purest  gold,  as  well  the  grate 
as  the  walls  round  about,  and  the  horns.  And  thou  shalt  make  to  it 
a  crown  of  gold  round  about, 

4.  And  two  golden  rings  under  the  crown  on  either  side,  that  the 
bars  may  be  put  into  them,  and  the  altar  be  carried. 


■*  II.  p.  "  According  to  the  drink  ofiFering  thereof."    V.  abridges:  "  Juxta  ea  quae  diximus." 

"  P.  "  Meet  with."    R.  approves  the  rendering  of  Sept.,  V. 

*  Extraordinary  manifestations  of  the  Divine  Presence  are  promised. 


256  THE    BOOK    OP    EXODUS. 

5.  And  thou  shalt  make  the  bars  also  of  setim-wood,  and  shalt 
overlay  them  with  gold. 

6.  And  thou  shalt  set  the  altar  over  against  the  veil,  which  hangeth 
before  the  ark  of  the  testimony  before  the  mercy-seat  with  which  the 
testimony  is  covered/  where  I  will  speak  to  thee. 

7.  And  Aaron  shall  burn  upon  it  sweet-smelling  incense,  in  the 
morning.'     When  he  dresseth  the  lamps,  he  shall  burn  it : 

8.  And  when  he  placeth  them  in  the  evening,  he  shall  burn  an 
everlasting  incense  before  the  Lord  throughout  your  generations. 

9.  Ye  shall  not  offer  upon  it  incense  of  another  composition,^  nor 
oblation,  nor  victim  :^  neither  shall  ye  offer  libations. 

10.  And  Aaron  shall  make  atonement^  upon  the  horns  thereof  once 
a  year,^  with  the  blood  of  a  sin-offering,  and  shall  make  atonement 
upon  it  in  your  generations :  it  shall  be  most  holy  to  the  Lord. 

11.  And  the  Lord  spake  to  Moses,  saying : 

12.  When  thou  shalt  take  the  sum  of  the  children  of  Israel  ac- 
cording to  their  number,  every  one  of  them  shall  give  a  ransom^  for 
his  soul  to  the  Lord :  and  no  scourge  shall  be  among  them,  when  they 
shall  be  reckoned.^ 

13.  And  this  shall  every  one  give  who  passeth  at  the  naming,  half 
a  shekel  according  to  the  standard  of  the  temple.^  A  shekel  hath 
twenty  gerahs.     Half  a  shekel  shall  be  offered  to  the  Lord. 

14.  He  who  is  counted  in  the  number  from  twenty  years  and  up- 
wards, shall  give  the  ransom. ^^ 

15.  The  rich  man  shall  not  add  to  half  a  shekel,  and  the  poor  man 
shall  diminish  nothing. 

16.  And  the  money  received  which  was  contributed  by  the  children 
of  Israel,  thou  shalt  deliver  unto  the  uses  of  the  tabernacle  of  the 
testimony,  that  it  may  be  a  memorial  of  them  before  the  Lord,  that 
He  may  be  merciful  to  their  souls.^^ 


'  Five  words  In  U.  are  a  repetition  of  some  which  precede,  with  a  transposition  of  letters  in  one  word : 
P3"^£3n  p1£3Dn-  As  they  are  wanting  in  26  MSS.  K.,  R.,  and  in  Sam.,  they  are  thought  to  be  an 
interpolation.    The  altar  of  incense  was  before  the  veil,  not  before  the  mercy-seat. 

*  The  incense,  which  was  barnt  morning  and  eTening,  was  a  symbol  of  prayer. 

'  Different  from  that  specially  prescribed.  The  altar  was  to  serve  for  this  ceremony  only,  not  for 
eacriflee. 

*  V.  ''  Nee  oblationem  et  Tlctiraam.'"    The  burnt-offering  and  flour-offering  are  meant  by  II. 

*  "^SD-  V.  "Deprecaltltur."  It  expresses  the  sacerdotal  action  in  behalf  of  the  offerer.  V.  uses  for 
it,  "placabit,"  in  this  same  verse,  and  "ut  propitietur,"  v.  10. 

*  On  occasion  of  the  annual  expiation.  ''  A  capitation  tax.  Numb.  1  :  2. 

*  The  census  should  not  be  taken  during  the  prevalence  of  pestilence,  or  other  epidemic. 

*  II.  P.  '-Of  the  sanctuary."  The  temple  was  not  yet  erected;  but  V.  upcs  the  common  designation, 
by  which  the  shekel  paid  for  religious  objects  was  distinguished  from  ordinary  currency.  Lev.  27  :  25 ; 
Numb.  3  :  47  ;  Ezek.  45  :  12. 

»»  P.  "  An  offering."    L.  "  The  tribute."    V.  "Pretlum."    The  capitation  tax  is  plainly  meant . 

"  V.  *'  Ut  propitietur  animabus  eorum."    P.  *'To  make  an  atonement  for  their  souls."    Supra,  t.  10. 


EXODUS    XXX.  267 

17.  And  the  Lord  spake  to  Moses,  saying : 

18.  Thou  shalt  make  also  a  brazen  laver  "vvith  its  foot,  to  wash  in : 
and  thou  shalt  set  it  between  the  tabernacle  of  the  testimony  and  the 
altar,  and  water  being  put  into  it, 

19.  Aaron  and  his  sons  shall  wash  their  hands  and  feet  in  it, 

20.  When  they  are  going  into  the  tabernacle  of  the  testimony,  and 
when  they  are  to  come  to  the  altar,  to  offer  on  it  incense  to  the  Lord, 

21.  Lest  perhaps  they  die.^^  It  shall  be  an  everlasting  law  to  him, 
and  to  his  seed  throughout  their  generations. 

22.  And  the  Lord  spake  to  Moses, 

23.  Saying :  Take  spices,  of  principal  and  chosen  myrrh^^  five  hun- 
dred shekels,  and  of  cinnamon  half  so  much,  tAvo  hundred  and  fifty 
shekels,  of  calamus  in  like  manner  two  hundred  and  fifty, 

24.  And  of  cassia  five  hundred  shekels  by  the  weight  of  the  sanc- 
tuary, of  oil  of  olives  the  measure  hin  : 

25.  And  thou  shalt  make  an  holy  anointing  oil,^^  an  ointment  com- 
pounded after  the  art  of  the  perfumer : 

26.  And  with  it  thou  shalt  anoint  the  tabernacle  of  the  testimony, 
and  the  ark  of  the  testament, 

27.  And  the  table  with  the  vessels  thereof,  the  candlestick  and  its 
furniture,  the  altars  of  incense, 

28.  And  of  holocaust,  and  all  the  furniture  that  belongeth  to  the 
service  of  them. 

29.  And  thou  shalt  sanctify  all :  and  they  shall  be  most  holy :  he 
that  toucheth  them  shall  be  sanctified. 

30.  Aaron  and  his  sons  thou  shalt  anoint,  and  shalt  sanctify  them, 
that  they  may  do  the  office  of  priesthood  to  Me. 

31.  And  thou  shalt  say  to  the  children  of  Israel :  This  anointing 
oil  shall  be  holy  to  Me  throughout  your  generations. 

32.  The  flesh  of  man  shall  not  be  anointed  with  it :  and  ye  shall 
make  none  other  of  the  same  composition ;  because  it  is  sanctified, 
and  shall  be  holy  to  you. 

33.  Whatever  man  shall  compound  such,  and  shall  give  of  it  to  a 
stranger,  he  shall  be  cut  off  from  his  people. ^^ 

34.  And  the  Lord  said  to  Moses :  Take  to  thee  spices,  stacte,  and 


'^  They  were  threatened  with  death  if  they  neglected  this  laver.  How  much  more  is  Divine  yengeance 
to  be  dreaded  by  those  who  with  defiled  hearts  minister  in  the  sanctuary ! 

"  Of  pure  myrrh— spontaneously  distilled  from  the  shrub. 

"  v.  "Unctionis  oleum  sanctum." 

"  The  prohibition  was  most  severe,  and  under  the  heaviest  penalty,  in  order  to  keep  the  rite  sacred 
and  exclusive. 

17 


258  THE     BOOK    OF    EXODUS. 

onyclia,  galbanum  of  sweet  savor,  and  pure  frankincense,  all  shall  bo 
of  equal  weight. 

35.  And  thou  shalt  make  incense  compounded  by  the  work  of  the 
perfumer,  well  tempered  together,  and  pure,  and  holy.^^ 

36.  And  when  thou  hast  beaten  all  into  A^ery  small  powder,  thou 
shalt  set  of  it  before  the  tabernacle  of  the  testimony,  in  the  place 
where  I  will  appear  to  thee.     Most  holy  shall  this  incense  be  to  you. 

37.  Such  a  composition  ye  shall  not  make  for  your  own  uses ;  be- 
cause it  is  holy  to  the  Lord. 

38.  Whatever  man  shall  make  the  like,  to  enjoy  the  smell  thereof, 
he  shall  perish  out  of  his  people. 


CHAPTER   XXXI. 

IJESELEEL  AND  OOLIAB  ARE  APPOINTED  BY  THE  LORD  TO  MAKE  THE  TABERNACLE, 
AND  THE  THINGS  BELONGING  THERETO.  THE  OBSERVATION  OF  THE  SABBATH  DAY 
IS  AGAIN  COMMANDED.  AND  THE  LORD  DELIVERETH  TO  MOSES  TWO  TABLES 
WRITTEN    WITH    THE   FINGER   OF    GOD. 

1.  And  the  Lord  spake  to  Moses,  saying: 

2.  Behold,  I  have  called  by  name  BeseleeP  the  son  of  Uri  the  son 
of  Hur  of  the  tribe  of  Juda : 

3.  And  I  have  filled  him  with  the  spirit  of  God,  with  wisdom  and 
understanding,  and  knowledge  in  all  manner  of  work,'-^ 

4.  To  devise  whatever  may  be  artificially  made  of  gold,  and  silver, 
and  brass, 

5.  Of  marble,  and  precious  stones,  and  variety  of  wood. 

6.  And  I  have  given  him  for  his  companion  Ooliab  the  son  of 
Achisamech  ctf  the  tribe  of  Dan.  And  in  the  heart  of  every  skilful 
man^  I  have  put  wisdom,  that  they  may  make  all  things  which  I  have 
commanded  thee, 

7.  The  tabernacle  of  the  covenant,^  and  the  ark  of  the  testimony, 


"  y.  *<8aDctificatione  dignirsimum.*'    II.  in  nimpler. 

'  Ood  WM  pleased  to  dviigoate  the  chief  Individual  who  fhould  undertake  the  erection  of  the  t&h*'T- 
nacle. 

*  lie  received  special  light,  the  work  being  of  an  extraordinHry  nature. 

=■  P.  "  In  the  bearta  of  all  that  ar«  wim  httarted."  The  mind  and  itn  qualities  ar«  understbod  bj  tbesv 
phrasps. 

«  MS.  84  K.  has  n*^rn.    Bd,  V.  "  OongregaUon." 


EXODUS    XXXI.  259 

and  the  mercy-seat,  which  is  over  it,  and  all  the  vessels  of  the  taber- 
nacle, 

8.  And  the  table  and  its  vessels,  the  pure^  candlestick  with  its 
vessels,  and  the  altars  of  incense, 

9.  And  of  holocaust,  and  all  their  vessels,  the  laver  with  its  foot, 

10.  The  holy  vestments  of  the  ministry  for  Aaron  the  priest,  and 
for  his  sons,  that  they  may  execute  their  office,  about  the  sacred 
things  :^ 

11.  The  anointing  oil,  and  the  incense  of  spices  in  the  sanctuary, 
all  things  which  I  have  commanded  thee,  shall  they  do. 

12.  And  the  Lord  spake  to  Moses,  saying : 

13.  Speak  to  the  children  of  Israel,  and  say  to  them  :  See  that  ye 
keep  My  sabbath  ;^  because  it  is  a  sign  between  Me  and  you  in  your 
generations ;  that  ye  may  know  that  I  am  the  Lord,  who  sanctify 
you. 

14.  Keep  ye  My  sabbath;  for  it  is  holy  to  you:  he  who  shall  pro- 
fane it,  shall  surely  be  put  to  death :  he  who  doeth  any  work  on  it, 
his  soul  shall  perish  out  of  the  midst  of  his  people. 

15.  Six  days  shall  ye  do  work  :  on  the  seventh  day  is  the  sabbath, 
the  rest  holy  to  the  Lord.  Every  one  who  doeth  any  work  on  this 
day,  shall  die. 

16.  Let  the  children  of  Israel  keep  the  sabbath,  and  celebrate  it 
throughout  their  generations.     It  is  an  everlasting  covenant 

17.  Between  Me  and  the  children  of  Israel,  and  a  perpetual  sign : 
for  in  six  days  the  Lord  made  heaven  and  earth  :^  and  on  the  seventh 
He  ceased  from  work.^ 

18.  And  the  Lord,  when  He  had  ended  these  words  on  Mount 
Sinai,  gave  to  Moses  two  stone  tables  of  testimony,  written  with  the 
finger  of  God.^*^ 


'  So  called  on  account  of  its  pure  material,  gold.  "^  Supra  30  :  30. 

•"  Supra  20  :  8;  Ezek.  20  :  12.    H.  P.  "Sabbaths.'' 

*  The  rigor  of  the  sabbatical  law  was  directed  to  keep  alive  the  faith  of  the  creation  of  all  thingn  by 
I>ivine  power.  Ocn.  2  :  2. 

'  P.  *'  He  rested,  and  was  refreshed."' 
"'  By  the  will  and  power  of  God,  without  human  Jntervenlion.  Deut.  9  :  10. 


260  THE    BOOK    OF    EXODUS. 


CHAPTER   XXXII. 

THE  PEOPLE  FALL  INTO  IDOLATRY.  MOSES  PRAYETH  FOR  THEM.  HE  BREAKETH 
THE  TABLES  ;  DESTROYETH  THE  IDOL ;  BLAMETH  AARON  ;  AND  CAUSETH  MANY  OF 
THE  IDOLATERS  TO  BE  SLAIN. 

1.  And  the  people  seeing  that  Moses  delayed  to  come  down  from 
the  mount,  gathering  together  against  Aaron,  said :  Arise,  make  us 
gods  that  may  go  before  us  :^  for  as  to  this  Moses,  the  man  who 
brought  us  out  of  the  land  of  Egypt,  we  know  not  what  hath  be- 
fallen him. 

2.  And  Aaron  said  to  them  :  Take  the  golden  ear-rings  from  the 
ears  of  your  wives,  and  your  sons  and  daughters,  and  bring  them  to 
me.^ 

3.  And  the  people  did  what  he  commanded,  bringing  the  ear-rings 
to  Aaron. 

4.  And  when  he  had  received  them,  he  fashioned  them  by  founders' 
work,^  and  made  of  them  a  molten  calf.  And  they  said :  These  are 
thy  gods,  0  Israel,  that  have  brought  thee  out  of  the  land  of  Egypt  :^ 

5.  And  when  Aaron  saw  this,  he  built  an  altar  before  it,  and  made 
proclamation  by  a  crier's  voice,  saying :  To-morrow  is  the  solemnity 
of  the  Lord.^ 

6.  And  rising^  in  the  morning,  they  offered  holocausts,  and  peace- 
victims  :  and  the  people  sat  down  to  eat  and  drink,  and  they  rose  up 
to  play.'' 

7.  And  the  Lord  spake  to  Moses,  saying :  Go,  get  thee  down : 
thy  people,  whom  thou  hast  brought  out  of  the  land  of  Egypt,  hath 
sinned. 

8.  They  have  quickly  strayed  from  the  way  which  thou^  didst  show 
them :  and  they  have  made  to  themselves  a  molten  calf,  and  have 


'  Actfl  7  :  40.    This  shows  incrediblH  blindness  and  superstitious  dependence  on  external  objects. 
'  Aaron  probably  hoped  that  they  would  have  shrunk  from  sacrificing  these  objects. 
»  Ps.  105  :  19.    P.  "  With  a  graving  tool."    L.  "  In  a  mould."    The  ear-rinRS,  and  such  like  objects 
were  melted  Into  a  mass.    A  chisel  may  have  \mm  used  to  give  form  to  the  head. 

*  It  does  not  seem  possible  that  they  should  have  confounded  their  Divine  Deliverer  with  this  figure  : 
yet  Buch  was  the  general  blindness  of  idol-worshippers,  that  they  conceived  the  material  object  before 
them  to  be  a  deity. 

*  The  name  of  God— the  Supreme  K«MntiaI  Being— is  here  employed. 
«  Their  zeal  in  a  false  worship  is  extraordinary. 

■■  Licentious  indulgence  followed  their  feasting  and  idolatry.  1  Cor.  10  :  7. 
»  II.  P.  •«  I."    A  MS.  K.  has  the  second  person. 


EXODUS    XXXII.  261 

adored  it,  and  sacrificing  victims  to  it,  have  said  :^  These  are  thy 
gods,  0  Israel,  that  have  brought  thee  out  of  the  land  of  Egypt. 

9.  And  again  the  Lord  said  to  Moses :  I  see  that  this  people  is 
stiff-necked  :^^ 

10.  Let  Me  alone,  that  My  wrath  may  be  kindled  against  them, 
and  that  I  may  destroy  them ;"  and  I  will  make  of  thee  a  great 
nation. 

11.  But  Moses  besought  the  Lord  his  God,  saying:^'  Why,  0  Lord, 
is  Thy  indignation  enkindled  against  Thy  people,  whom  Thou  hast 
brought  out  of  the  land  of  Egypt,  with  great  power,  and  with  a 
mighty  hand  ? 

12.  Let  not,  I  beseech  Thee,  the  Egyptians  say :  He  craftily 
brought  them  out,  that  He  might  kill  them  in  the  mountains,  and 
destroy  them  from  the  earth :  let  Thy  anger  cease,  and  be  appeased 
for  the  wickedness  of  Thy  people.*^ 

13.  Remember  Abraham,  Isaac,  and  Israel  Thy  servants,^^  to  whom 
Thou  swarest  by  Thy  own  self,  saying :  I  will  multiply  your  seed  as 
the  stars  of  heaven :  and  this  whole  land  of  which  I  have  spoken,  I 
will  give  to  your  seed,  and  ye  shall  possess^^  it  forever. 

14.  And  the  Lord  was  appeased,  and  did  not  the  evil  which  He 
had  spoken  against  His  people. 

15.  And  Moses  returned  from  the  mount,  carrying  the  two  tables 
of  the  testimony  in  his  hand,  written  on  both  sides, 

16.  And  made  by  the  work  of  God :  the  writing  also  of  God  was 
graven  on  the  tables. 

17.  And  Josue  hearing  the  noise  of  the  people  shouting,  said  to 
Moses :  The  noise  of  battle  is  heard  in  the  camp. 

18.  But  he  answered :  It  is  not  the  cry  of  men  encouraging  to 
fight, ^^  nor  the  shout  of  men  compelling  to  flee  :'''  but  I  hear  the  voice 
of  singers. 

19.  And  when  he  came  nigh  to  the  camp,  he  saw  the  calf,  and  the 
dancing :  and  being  very  angry,  he  threw  the  tables  out  of  his  hand, 
and  brake  them  at  the  foot  of  the  mount  :^^ 

»  3  Kings  12  :  28.  lo  Tiifra  33  :  3 ;  Deut.  9  :  13. 

"  The  regard  which  God  has  to  the  intercession  of  His  servants  is  strikingly  manifested.  He  was  not 
restrained  by  it,  since  Ue  is  siipreme,  but  He  speaks  of  it  as  if  it  interfered  with  the  free  exercise  of  His 
juft  vengeance. 

'^  Numb.  14  :  13  ;  Ps.  105  :  23. 

"  H.  P.  "  Repent  of  this  evil  against  Thy  people"— abstain  from  inflicting  the  punishment  decreed. 
Infra,  v.  14. 

^'  Their  merits,  and  the  promises  made  to  them.  Gen.  12  :  7  ;  15  :  7  ;  48  :  16. 

"  H.  P.  «'They."  i«  II.  p.  «^  Shout  for  mastery." 

"  H.  P.  "  Cry  for  being  overcome." 

*'  This  was  an  apt  expression  of  indignation,  proceeding  from  zeal  for  the  Divine  honor. 


262  THE    BOOK    OF    EXODUS. 

20.  And  laying  hold  of  the  calf  which  they  had  made,  he  burnt 
it,  and  beat  it  to  powder,^^  which  he  strewed  into  water,  and  gave  of 
it  to  the  children  of  Israel  to  drink. 

21.  And  he  said  to  Aaron  :  What  hath  this  people  done  to  thee, 
that  thou  shouldst  bring  upon  them  a  most  heinous  sin  ?^ 

22.  And  he  answered  him  :  Let  not  my  lord  be  offended  :  for  thou 
knowest  this  people,  that  they  are  prone  to  evil.^^ 

23.  They  said  to  me :  Make  us  gods,  that  may  go  before  us :  for 
as  for  this  Moses,  who  brought  us  forth  out  of  the  land  of  Egypt,  we 
know  not  what  is  befallen  him. 

24.  And  I  said  to  them  :  Which  of  you  hath  any  gold  ?  And  they 
took  and  brought  it  to  me :  and  I  cast  it  into  the  fire,  and  this  calf 
came  out. 

25.  And  when  Moses  saw^  that  the  people  were  naked  (for  Aaron 
had  stripped  them  unto  their  shame  among  their  enemies),^'' 

26.  Then  standing  in  the  gate  of  the  camp,  he  said :  If  any  man 
is  on  the  Lord's  side,  let  him  join  with  me.  And  all  the  sons  of  Levi 
gathered  themselves  together  unto  him  : 

27.  And  he  said  to  them  :  Thus  saith  the  Lord  God  of  Israel :  Put 
every  man  his  sword  upon  his  thigh :  go,  and  return  from  gate  to 
gate  through  the  midst  of  the  camp,  and  let  every  man  kill  his  brother, 
and  friend,  and  neighbor.^^ 

28.  And  the  sons  of  Levi  did  according  to  the  words  of  Moses, 
and  there  were  slain  that  day  about  three  and  twenty  thousand  men.-^ 

29.  And  Moses  said :  Ye  have  consecrated'^  your  hands  this  day 
to  the  Lord,  every  man  on  his  son  and  on  his  brother,  that  a  blessing 
may  be  given  to  you. 


'^  Moses,  trained  in  all  the  science  of  the  Egyptians,  was  ac(|uainted  with  means  of  reducing  the  gold 
to  jiowder,  and  dissolving  it,  so  as  to  render  it  potable  The  Israelites  were  far  advanced  in  the  arts  and 
mechanical  operations.  The  object  which  Moses  proposed  to  himself  was  to  phow  the  vanity  of  worship- 
ping, what  in  a  pulverized  state  might  be  swallowed.  The  mass  of  the  powder  mus  cast  into  the  brook. 
Deut.  9  :  21. 

^'  The  concurrence  of  Aaron  was  forced,  and  probably  extenuated  by  the  hope  of  defeating  the  object, 
by  making  them  sensible  of  the  folly  of  their  desires. 

'^'  L.    'Unruly.'"     U.  "Dissolute."  1  John  6  :  19. 

"  P.  "P'or  Aaron  had  made  them  naked  unto  their  shame."  L.  "Aaron  had  made  it  unrnly  for  a  dis- 
grace." In  letting  them  follow  their  own  inclinations,  Aaron  left  them  without  Divine  protection,  easy 
victims  of  the  wrath  which  they  had  provoked  by  their  excesses.  Schultens  approves  the  version  of  St. 
Jerome  :  •'  Propter  ignomintam  sordis."    V.  gives  a  double  version  of  the  verb. 

'^  .Moses  e.xercised  supreme  authority  in  this  act  of  summary  jui^tice.  In  a  theoi-ratic  state  idolatry 
was  treason.  The  personal  character  of  Moses  was  vtry  meek,  but  he  acted  under  a  deep  ."ten-xe  of  duly 
in  inflicting  this  awful  punishment. 

-'  The  text  has  only  throe  thousand.     Many  versions  support  this  reading.  D. 

-*  II.  J'.  '-Consecrate  yourselves."  It  appears  to  have  been  part  of  the  address  made  by  Moses  to 
excite  them  to  unite  with  him  in  the  execution.  The  act  done  in  obedience  to  lawful  authority,  toavenj^e 
the  Divine  honor,  was  acceptable  lo  God. 


EXODUS    XXXIII.  263 

30.  And  when  the  next  day  was  come,  Moses  spake  to  the  people : 
Ye  have  committed  a  great  sin :  I  will  go  up  to  the  Lord,  perhaps  I 
may  be  able  to  appease^^  Him  for  your  sin. 

31.  And  returning  to  the  Lord,  he  said :  I  beseech  Thee ;  this 
people  hath  committed  a  heinous  sin ;  and  they  have  made  to  them- 
selves gods  of  gold :  either  forgive  them  this  trespass, 

32.  Or  if  Thou  do  not,  strike  me  out  of  the  book  which  Thou  hast 
wTitten.^^ 

33.  And  the  Lord  answered  him :  Whoever  hath  sinned  against 
Me,  him  will  I  strike  out  of  My  book  :^^ 

34.  But  go  thou,  and  lead  this  people  whither  I  have  told  thee  :^^ 
My  Angel  shall  go  before  thee.^  And  I,  in  the  day  of  My  visitation, 
I  will  visit  on  them  this  sin.^^ 

35.  The  Lord  therefore  struck  the  people  because  they  made^^  the 
calf  which  Aaron  made. 


CHAPTER   XXXIIL 


THE    PEOPLE    MOURN    FOR    THEIR    SIX.        MOSES    PITCHETH    THE    TABERNACLE    WITHOUT 
THE    CAMP.      HE  CONVERSETH    FAMILIARLY  WITH  GOD  :    DESIRETH  TO  SEE  HIS  GLORY. 

1.  And  the  Lord  spake  to  Moses,  saying:  Go,  get  thee  up  from 
this  place,^  thou  and  thy  people  whom  thou  hast  brought  out  of  the 


*'  II.  p.  "Make  an  atonenenf— propitiate.     Moses  meant  to  plead  with  God.     Supra  :10  :  10. 

'^'  He  wishes  to  be  struck  dead,  if  the  peoph)  are  to  continue  objects  of  Divine  wrath.  The  severity  of 
the  punishment  which  he  had  inflicted  on  them  was  inspired  by  eagerness  to  disarm  the  justice  of  God. 
The  Divine  knowledge  is  likened  to  a  book  in  which  all  things  are  recorded.  To  cancel  a  name  is  to  take 
out  of  life.  The  affection  of  Moses  for  the  people  is  manifest  from  this  passage  :  which  does  not,  however, 
imply  any  inordinate  self-will,  or  repugnance  to  the  Divine  couftsels. 

-'  God  is  not  always  pleased  to  transfer  punishments,  or  to  accept  the  offering  which  His  servants 
sometimes  make,  to  suffer  instead  of  others.  It  is  not  in  the  power  of  any  one,  however  acceptable  he 
may  personally  be,  to  insure  pardon  to  delinquents,  although  he  may  obtain  it  through  earnest  suppli- 
cation. 

^'  Moses  partially  succeeded  in  his  petition,  since  he  continued  at  the  head  of  the  people,  who,  never- 
theless, were  threatened  with  chastisements  still  reserved. 

'*^  God  avails  Himself  of  angels  to  direct  His  people,  by  inspiring  their  rulers,  and  to  ward  off  calami- 
ties from  them. 

**  V.  "  Ultionis."     He  uses  the  same  verb  twice. 

^  V.  "Pro  reatu  vituli."     II.  is  simpler. 

^  Lest  the  people  should  despond  on  account  of  their  late  sin,  God  orders  Moses  to  advance  towards 
the  promised  land. 


264  THE    BOOK    OF    EXODUS. 

land  of  Egypt,  into  the  land  concerning  which  I  sware  to  Abraham, 
Isaac,  and  Jacob,  saying :  To  thy  seed  I  will  give  it  :^ 

2.  And  I  w^ill  send  before  thee^  an  angel,  that  I  may  cast  out  the 
Canaanite,^  and  the  Amorite,  and  the  Hethite,  and  the  Pherezite,  and 
the  Hevite,  and  the  Jebusite, 

3.  That  thou  mayst  enter  into  the  land  which  floweth  with  milk 
and  honey.  For  I  will  not  go  up  with  thee,^  because  thou  art  a  stiff- 
necked  people  :^  lest  I  destroy  thee  in  the  way. 

4.  And  the  people  hearing  these  bad  tidings,  mourned :  and  no  man 
put  on  his  ornaments.'' 

5.  And  the  Lord  said  to  Moses :  Say  to  the  children  of  Israel : 
Thou  art  a  stiff-necked  people :  at  once^  I  shall  come  up  in  the  midst 
of  thee,  and  destroy  thee.  Lay  aside  thy  ornaments  presently,  that 
I  may  know  what  to  do  to  thee. 

6.  So  the  children  of  Israel  laid  aside  their  ornaments  by  Mount 
Horeb. 

7.  Moses  also  taking  the  tabernacle,  pitched  it  without  the  camp 
afar  off,  and  called  its  name,  The  tabernacle  of  the  covenant.^  And 
all  the  people,  who  had  any  question,  went  forth  to  the  tabernacle  of 
the  covenant,  without  the  camp. 

8.  And  when  Moses  went  forth  to  the  tabernacle,  all  the  people 
rose  up,  and  every  one  stood  in  the  door  of  his  tent,  and  they  looked 
after  Moses,  till  he  went  into  the  tabernacle. 

9.  And  when  he  was  gone  into  the  tabernacle  of  the  covenant,  the 
pillar  of  the  cloud  came  down,  and  stood  at  the  door :  and  He  spake 
with  Moses. 

10.  And  all  saw  that  the  pillar  of  cloud  stood  at  the  door  of  the 
tabernacle.  And  they  stood,  and  worshipped  at  the  doors  of  their 
tents. 

11.  And  the  Lord  spake  to  Moses  face  to  face,  as  a  man  is  wont 
to  speak  to  his  friend.  And  when  he  returned  into  the  camp,  his 
servant  Josue  the  son  of  Nun,  a  young  man,  departed  not  from  the 
tabernacle. 

12.  And  Moses  said  to  the  Lord :  Thou  commandest  me  to  lead 
forth  this  people :  and  Thou  hast  not  let  me  know  whom  Thou  wilt 


"  Gen.  12:7.  '  Supra  32 :  34.  *  Deut.  7 :  22 ;  Josue  24  :  11. 

'  Qod  withdraws  the  more  special  mauifestation  of  His  presence  and  favor. 

«  Supra  3'2 :  9 ;  Deut.  9  :  13.  ■•  V.  "Ex  more." 

•  V.  "Semel."    P.  "In  a  moment." 

"  The  tabernacle  was  not  yet  erected ;  but  it  appears  ibnt  a  place  appointed  was  used  in  its  stead. 


EXODUS    XXXIII.  265 

K  send  with  me  ;  yet  Thou  hast  said :  I  know  thee  by  name,^^  and  thou 
P    hast  found  favor  in  My  sight. 

13.  If  therefore  I  have  found  favor  in  Thy  sight,  show  me  Thy 
face,  that  I  may  know  Thee,  and  may  find  grace  before  Thy  eyes  : 
look  upon  Thy  people,  this  nation. 

14.  And  the  Lord  said :  My  face^^  shall  go  before  thee,  and  I  will 
give  thee  rest. 

15.  And  Moses  said :  If  Thou  Thyself  go  not  before,^^  bring  us 
not  out  of  this  place. 

16.  For  how  shall  we  be  able  to  know,  I  and  Thy  people,  that  we 
have  found  grace  in  Thy  sight,  unless  Thou  Avalk  wdth  us,  that  we 
may  be  glorified  above  all  peoples  who  dwell  upon  the  earth  ? 

17.  And  the  Lord  said  to  Moses  :  This  also,  which  thou  hast  spoken, 
will  I  do :  for  thou  hast  found  grace  before  Me,  and  thee  I  know  by 
name.^^ 

18.  And  he  said  :  Show  me  Thy  glory." 

19.  He  answered :  I  will  show  thee  all  good,  and  I  wdll  proclaim 
the  name  of  the  Lord  before  thee  :^^  and  I  will  have  mercy  on  whom 
I  will,  and  I  will  be  merciful  to  whom  it  shall  please  Me.^^ 

20.  And  again  He  said :  Thou  canst  not  see  My  face :  for  man 
shall  not  see  Me,  and  live. 

21.  And  again  He  said :  Behold,  there  is  a  place  by  Me,  and  thou 
shalt  stand  upon  the  rock. 

22.  And  when  My  glory  shall  pass,  I  will  set  thee  in  a  clift  of  the 
rock,  and  protect  thee  with  My  right  hand,  till  I  pass : 

23.  And  I  will  take  away  My  hand,  and  thou  shalt  see  my  back  : 
but  My  face  thou  canst  not  see.^'' 


^^  Specially  and  approvingly. 

"  This  implies  the  manifestation  of  the  Divine  Presence. 
*-  Moses  presses  Him  to  do  what  He  has  graciously  intimated. 

"  Specially.  *'  Great  excellence. 

'■■^  To  proclaim  the  Divine  Name  is  here  to  manifest  the  Deity. 

'^  Rom.  9  :  15.    The  sovereign  and  independent  exercise  of  the  Divine  attribute  of  mercy  is  not  wholly 
without  cause,  although  God  may  not  manifest  it. 
^^  A  partial  manifestation  is  meant. 


266  THE    BOOK    OF     EXODUS. 


CHAPTER   XXXiy. 

THE  TABLES  ARE  RENEWED  :  ALL  SOCIETY  WITH  THE  CANAANITES  IS  FORBIDDEN  : 
SOME  PRECEPTS  CONCERNING  THE  FIRST-BORN,  THE  SABBATH,  AND  OTHER  FEASTS. 
AFTER  FORTY  DAYs'  FAST,  MOSES  RETURNETH  TO  THE  PEOPLE  WITH  THE  COM- 
MANDMENTS: AND  HIS  FACE  APPEARING  HORNED  WITH  RAYS  OF  LIGHT,  HE  COVER- 
ETH    IT,  WHENEVER    HE    SPEAKETH    TO    THE    PEOPLE. 

1.  And  after  this  He  said :  Hew  thee  two  tables  of  stone,  like  the 
former :  and  I  will  write  upon  them^  the  words  which  were  on  the- 
tables  which  thou  brakest. 

2.  Be  ready  in  the  morning,  that  thou  mayest  forthwith  go  up  into 
Mount  Sinai,  and  thou  shalt  stand  with  Me  upon  the  top  of  the  mount. 

3.  Let  no  man  go  up  with  thee ;  and  let  not  any  man  be  seen 
throughout  all  the  mount;  neither  let  the  oxen  nor  the  sheep  feed 
over  against  it. 

4.  Then  he  cut  out  two  tables  of  stone,  such  as  had  been  before : 
and  rising  very  early,  he  went  up  into  Mount  Sinai,  as  the  Lord  had 
commanded  him,  carrying  with  him  the  tables. 

5.  And  when  the  Lord  was  come  down  in  a  cloud,  Moses^  stood 
with  Him,  calling  upon*  the  name  of  the  Lord. 

6.  And  when  He  passed  before  him.  He  said  :*  The  Lord,  the  Lord 
God,  merciful  and  gracious,  patient,  and  of  much  compassion,  and 
true ; 

7.  Keeping  mercy  unto  thousands :  taking  away  iniquity,  and 
wickedness,  and  sin,  for  no  man  of  himself  is  innocent.^  Rendering 
the  iniquity  of  the  fixthers  to  the  children,  and  to  the  grandchildren, 
unto  the  third  and  fourth  generation. 

8.  And  Moses  making  haste,  bowed  down  prostrate  unto  the  earth, 
and  adoring, 

9.  Said :  If  I  have  found  grace  in  Thy  sight,  0  Lord,  I  beseech 


'  Deut.  10  : 1.  It  was  unspeakable  condescension  on  the  part  of  the  Almighty  to  order  two  oth»T  tables 
to  be  prepared. 

"  H.  P.  *•  First."  •  The  text  implies  that  God,  in  vision,  stood  by  Moses. 

*  Proclaiming.     Supra  33  :  19. 

*  P.  '•  Proclaimwl."  It  appears,  from  the  text,  that  God  proclaimed  His  own  attributes.  V.  refer."*  it 
to  Mose^  who  invoked  God.  Deut.  5  :  10;  Jer.  32  :  18.  The  text  repeats  r\)T]\  which  V.  render*  :  "  Domi- 
nator  Domine  Deus." 

«  P.  "That  will  by  no  means  clear  the  guilty."  God  essentially  hates  and  condemns  guilt,  but  lie 
pardons  the  penitent  V.  gives  a  different  meaning,  which,  however,  presents  a  true  sense.  I  omit  trans- 
hitini;  <  apud  te."  and  use  the  participle  throughout,  that  the  whole  passage  may  b«  lUBoeptible  of  the 
meaning  of  the  text. 


EXODUS    XXXIV.  267 

Thee  that  Thou  go  with  us  (for  it  is  a  stiff-necked  people)'  and  take 
away  our  iniquities  and  sin,  and  take  us  for  Thy  possession. 

10.  The  Lord  answered  :  I  will  make  a  covenant  in  the  sight  of  all  :^ 
I  will  do  signs  such  as  were  never  seen  upon  the  earth,  nor  in  any 
nations :  that  this  people,  in  the  midst  of  whom  thou  art,  may  see  the 
terrible  work  of  the  Lord  which  I  will  do. 

11.  Observe  all  things  which  I  command  thee  this  day :  I  Myself 
will  drive  out  before  thy  face  the  Amorite,  and  the  Canaanite,  and 
the  Hethite,  and  the  Pherezite,  and  the  Hevite,  and  the  Jebusite. 

12.  Beware  thou  never  join  in  friendship  with  the  inhabitants  of 
that  land,  which  may  be  thy  ruin  : 

13.  But  destroy  their  altars,  break  their  statues,^  and  cut  down 
their  groves  :^'^ 

14.  Adore  not  any  strange  god.  The  Lord  His  name  is  Jealous  ; 
He  is  a  jealous  God. 

15.  Make  no  covenant  with  the  men  of  those  countries,^^  lest  when 
they  have  sinned  with  their  gods,^''  and  have  adored  their  idols,  some 
one  call  thee  to  eat  of  the  things  sacrificed." 

16.  Neither  shalt  thou  take  of  their  daughters  a  wife  for  thy  son ; 
lest  after  they  themselves  have  sinned,  they  make  thy  sons  also  to 
sin  with  their  gods. 

17.  Molten  gods  thou  shalt  not  make  to  thyself. 

18.  The  feast  of  unleavened  bread  thou  shalt  keep.  Seven  days 
shalt  thou  eat  unleavened  bread,  as  I  commanded  thee,  in  the  time  of 
the  month  of  the  new  corn  :'*  for  in  the  month  of  the  springtime  thou 
camest  out  from  Egypt. 

19.  All  of  the  male  kind,^^  that  openeth  the  womb,  is  Mine.^^  Of 
all  beasts,  both  of  oxen  and  of  sheep,  it  is  Mine. 

20.  The  firstling  of  an  ass  thou  shalt  redeem  with  a  sheep :  but  if 
thou  wilt  not  give  a  ransom  for  it,  it  shall  be  slain.     The  first-born 


^  Deut.  5:2;  Jer.  32:40. 

'  v.  "  Videntibus  cunctis."  This  is  free.  P.  refers  this  clause  to  what  follows,  namely,  the  wonders 
to  be  performed. 

*  P.  "  Images."    It  should  be  as  above.  L. 

'°  The  destruction  of  the  objects  and  occasions  of  idolatry  was  justly  ordered  by  God,  the  sovereign 
Lord. 

"  Supra  23 :  32 ;  Deut.  7  :  2. 

'2  3  Kino:8  11 :  2  :  Deut.  7  :  3.  Idolatry  is  represented  under  the  image  of  fornication,  or  adultery.  To 
God  our  affections  are  due,  which  are  prostituted  to  idols. 

"  This  was  a  participation  in  the  worship. 

*'   Abib  was  the  name  of  the  month. 

^''  The  text  does  not  here  express  "  the  male  kind  :"  which  is  supplied  from  other  places,  being  neces- 
sarily understood. 

*"  Consecrated  to  the  Divine  honor.    Supra  13  .  2,  12;  22  :  -9. 


268  THE    BOOK    OF    EXODUS. 

of  thy  sons  thou  shalt  redeem  :  neither  shalt  thou  appear  before  Me 
empty. 

21.  Six  days  shalt  thou  work:  on  the  seventh  day  thou  shalt  cease 
to  plough,  and  to  reap.^'' 

22.  The  feast  of  weeks^^  thou  shalt  keep  with  the  first-fruits  of  the 
corn  of  thy  wheat-harvest,  and  the  feast  when  the  time  of  the  year 
returneth  that  all  things  are  laid  in.^^ 

23.  Three  times  in  the  year^°  all  thy  males  shall  appear  in  the  sight 
of  the  Almighty  Lord  the  God  of  Israel. 

24.  For  when  I  shall  have  taken  away  the  nations  from  thy  face, 
and  shall  have  enlarged -thy  borders,  no  man  shall  lie  in  wait  against 
thy  land  when  thou  shalt  go  up,  and  appear  in  the  sight  of  the  Lord 
thy  God  thrice  in  the  year.''^ 

25.  Thou  shalt  not  offer  the  blood  of  My  sacrifice  upon  leaven  :'^'^ 
neither  shall  anything  of  the  victim  of  the  solemnity  of  the  Passover 
remain  in  the  morning. 

26.  The  first  of  the  first-fruits  of  thy  ground  thou  shalt  offer  in 
the  house  of  the  Lord  thy  God.  Thou  shalt  not  boil  a  kid  in  the 
milk  of  his  dam. 

27.  And  the  Lord  said  to  Moses  :  Write  thee  these  words  by  which 
I  have  made  a  covenant  both  with  thee  and  with  Israel. 

28.  And  he  was  there  with  the  Lord  forty  days  and  forty  nights : 
he  neither  ate  bread  nor  drank  water  :  and  He  wrote'^^  upon  the  tables 
the  ten  words  of  the  covenant. 

29.  And  when  Moses  came  down  from  the  Mount  Sinai,  he  held 
the  two  tables  of  the  testimony :  and  he  knew  not  that  his  face  was 
radiant  from  the  conversation  of  the  Lord.^* 

30.  And  Aaron  and  the  children  of  Israel,  seeing  the  face  of  Moses 
radiant,  were  afraid  to  come  near. 

31.  And  being  called  by  him,  they  returned,  both  Aaron  and  the 
rulers  of  the  congregation.     And  after  he  spake  to  them : 

32.  And  all  the  children  of  Israel  came  to  him:   and  he  gave 


"  II.  p.  "In  earing  time  and  in  harvest  time  thou  shalt  rest." 

"  Pentecost,  seven  weeks  after  the  Passover. 

"  The  feast  of  tabernacles  in-September.    Supra  23  :  15. 

^'  Supra  23  :  17  ;  Deut.  16  :  16. 

"'  After  the  expulsion  of  the  Canaanites,  security  is  promised  to  the  Israelites  whilst  actually  engaged 
in  performing  the  prescribed  visits.    This  promise  may  not  be  absolute. 

"  Supra  23:  18,  19. 

«>  Supra  24  :  18 ;  Deut.  9 : 9, 18.    God  wrote.  Deut.  4  :  13. 

"'  P.  "  And  till  Mosos  had  done  spealcing."  L.  renders  it:  '•  After."  It  appears  that  his  face  was  veiled 
whilst  he  spoke  with  them.    t.  34. 


EXODUS    XXXV.  269 

them  in  commandment  all  that  he  had  heard  of  the  Lord  in  Mount 
Sinai. 

33.  And  having  done  speaking,  he  put  a  veil  upon  his  face.^ 

34.  But  when  he  went  in  to  the  Lord,  and  spake  with  Him,  he  took 
it  away  until  he  came  forth :  and  then  he  spake  to  the  children  of 
Israel  all  things  which  had  been  commanded  him. 

35.  And  they  saw  that  the  face  of  Moses  when  he  came  out  was 
radiant ;  but  he  covered  his  face  again,  if  at  any  time  he  spake  to 
them. 


CHAPTER    XXXV. 

THE  SABBATH.   OFFERINGS  FOR  MAKING  THE  TABERNACLE.   BESELEEL  AND  OOLIAB 
ARE  CALLED  TO  THE  WORK. 

1.  And  all  the  multitude  of  the  children  of  Israel  being  gathered 
together,  he  said  to  them :  These  are  the  things  which  the  Lord  hath 
commanded  to  be  done. 

2.  Six  days  shall  ye  do  work :  the  seventh  day  shall  be  holy  to 
you,  the  sabbath  and  the  rest  of  the  Lord :  he  who  shall  do  any  work 
on  it  shall  be  put  to  death. ^ 

3.  Ye  shall  kindle  no  fire  in  any  of  your  habitations  on  the  sab- 
bath day  .2 

4.  And  Moses  said  to  all  the  assembly  of  the  children  of  Israel : 
This  is  the  word  which  the  Lord  hath  commanded,  saying  : 

5.  Set  aside  with  you  an  offering^  to  the  Lord.     Let  every  one 


"'  H.  P.  ''Moses  put  the  veil  upon  his  face  again,  until  he  went  in  to  speak  with  Him."  The  sym- 
bolical meaning  attached  to  this  fact  is  apparent  from  St.  Paul:  "For  until  this  present  day,  the  self- 
same veil,  in  the  reading  of  the  Old  Testament,  remaineth  not  taken  away  (hecausc-  in  Christ  it  is  made 
Toid).    But  even  until  this  day,  when  Moses  is  read,  the  veil  is  upon  their  heart."  2  Cor.  3  :  13. 

'  This  severe  penalty  was  added  to  enforce  the  observance  of  the  sabbatical  law.  which  was  connected 
with  the  dogma  of  the  Creation,  and  with  the  worship  of  God. 

-  Fire  was  not  to  be  kindled  on  the  sabbath,  lest  it  should  be  used  for  cooking.  The  sabbath 
began  from  sunset  of  Friday,  and  continued  until  the  same  hour  of  the  following  day.  About  three 
hours  before  sunset  was  the  preparation,  called  in  Greek  Parasceve.  The  supper  being  the  principal 
meal,  the  Jews  were  not  put  to  much  inconvenience  by  the  rules  of  the  sabbath,  since  the  meal  dressed 
on  Friday  afternoon  was  taken  after  sunset,  and  the  meal  of  the  following  day  was  prepared  after  the 
close  of  the  sabbath. 

"  Supra  25  :  2.  H.  denotes  a  heave  offering.  Y.  uses  '•  primitias"  with  great  latitude.  See  also  v.  21 
and  patsim. 


270  THE    BOOK    OF    EXODUS. 

that  is  of  a  willing  heart/  offer  them  to  the  Lord :  gold,  and  silver, 
and  brass, 

6.  Blue  and  purple,  and  scarlet  twice  dyed,  and  fine  linen,  goats' 
hair, 

7.  And  rams'  skins  dyed  red,  and  blue-colored  skins,  setim-wood, 

8.  And  oil  to  maintain  lights,  and  to  make  ointment,  and  most  sweet 
incense, 

9.  Onyx  stones,  and  precious  stones,  for  the  adorning  of  the  ephod 
and  the  breastplate. 

10.  Whichever  of  you  is  wise,  let  him  come,  and  make  that  which 
the  Lord  hath  commanded : 

11.  To  wit,  the  tabernacle,  and  the  roof^  thereof,  and  the  cover, 
the  rings,  and  the  boardwork  with  the  bars,  the  pillars,  and  the 
sockets : 

12.  The  ark  and  the  staves,  the  mercy-seat,  and  the  veil  which  is 
drawn  before  it : 

13.  The  table  with  the  bars,  and  the  vessels,  and  the  loaves  of  the 
presence : 

14.  The  candlestick  to  bear  up  the  lights,  its  vessels  and  the  lamps, 
and  the  oil  for  the  light.^ 

15.  The  altar  of  incense,  and  the  bars,  and  the  anointing  oil,  and 
the  incense  of  spices :  the  hanging  for  the  door  of  the  tabernacle  : 

16.  The  altar  of  holocaust,  and  its  grate  of  brass,  with  the  bars 
and  vessels  :  the  laver  and  its  foot : 

17.  The  curtains  of  the  court  with  the  pillars  and  the  sockets,  the 
hanging  in  the  doors  of  the  entry, 

18.  The  pins  of  the  tabernacle  and  of  the  court  with  their  cords : 

19.  The  vestments  which  are  to  be  used  in  the  ministry  of  the 
sanctuary,  the  vesture  of  Aaron  the  high  priest,  and  of  his  sons,  to 
do  the  office  of  priesthood  to  Me. 

20.  And  all  the  multitude  of  the  children  of  Israel,  going  out  from 
the  presence  of  Moses, 

21.  Offered  first-fruits  to  the  Lord  with  a  most  ready  and  devout 
mind,^  to  make  the  work  of  the  tabernacle  of  the  testimony.  What- 
ever was  necessary  to  the  service  and  to  the  holy  vestments, 


*  v.  *'  Omnia  Toluntarius  et  prono  animo."    The  two  phraitee  express  one  idea. 

*  The  curtains  of  goat  skins. 

*^  v.  "  .\d  nutriinentutn  ignitim."    This  sii^nifies  to  supply  the  lamps. 

'  This  rendered  the  offerings  most  acceptable.     II.  P.  '*  And  they  came,  every  one  whose  heart  stirred 
htm  up,  and  every  one  whom  his  ipirit  made  willing."    See  also  v.  22,  26,  29. 


EXODUS    XXXV.  271 

22.  Both  men  and  women  gave  bracelets^  and  ear-rings,  rings  and 
tablets :  every  vessel  of  gold  was  set  aside  to  be  offered  to  the  Lord. 

23.  If  any  man  had  blue,  and  purple,  and  scarlet  twice  dyed,  fine 
linen,  and  goats'  hair,  ram  skins  dyed  red,  and  blue-colored  skins, 

24.  Metal  of  silver  and  brass,  they  offered  it  to  the  Lord,  and 
setim-wood  for  divers  uses. 

25.  The  skilful  women  also  gave  such  things  as  they  had  spun, 
blue,  purple,  and  scarlet,  and  fine  linen, 

26.  And^  goats'  hair,  giving  all  of  their  own  accord. 

27.  But  the  princes  offered  onyx  stones,  and  precious  stones,  for 
the  ephod  and  the  breastplate, 

28.  And  spices  and  oil  for  the  lights,  and  for  the  anointing  oil,  and 
for  sweet  incense. ^'^ 

29.  All  both  men  and  women  with  devout  mind  offered  gifts,  that 
the  works  might  be  done  which  the  Lord  had  commanded  by  Moses. 
All  the  children  of  Israel  dedicated  voluntary  offerings  to  the  Lord. 

30.  And  Moses  said  to  the  children  of  Israel :"  Behold,  the  Lord 
hath  called  by  name  Beseleel  the  son  of  Uri  the  son  of  Hur  of  the 
tribe  of  Juda. 

31.  And  He  hath  filled  him  with  the  spirit  of  God,  with  wisdom, 
and  understanding,  and  knowledge,  and  all  learning, 

32.  To  devise  and  to  work  in  gold,  and  silver,  and  brass, 

33.  And  in  engraving  stones,  and  in  carpenter's  work.  Whatever 
can  be  skilfully  devised, 

34.  He  hath  given  in  his  heart :  Ooliab  also,  the  son  of  Achisa- 
mech  of  the  tribe  of  Dan : 

35.  Both  of  them  hath  He  filled  with  wisdom,  to  do  carpenter's 
work,  tapestry,  embroidery  in  blue  and  purple,  and  scarlet  twice 
dyed,  and  fine  linen,  and  to  weave  all  things,  and  to  invent  all  new 
things. 


•  II.  is  understood  by  some  of  pendants  from  the  nose,  which  the  Arabians  and  other  Asiatic  nations 
are  wont  to  pierce. 

'  il.  P.  •'  Whose  heart  stirred  them  up  in  wisdom."     V.  omits  this  as  sufficiently  expressed  in  v.  25. 
10  Y^  ''Thymiama  odoris  suavissimi  componendurn."     H.  is  simpler. 
"  Supra  31 :  2. 


272  THE    BOOK    OF    EXODUS. 


CHAPTER    XXXYI. 

THE  OFFERINGS  ARE  DELIVERED  TO  THE  WORKMEN:  THE  CURTAINS,  COVERINGS, 
BOARDS,  BARS,  VEIL,  PILLARS,  AND  HANGINGS  ARE  MADE. 

1.  Besbleel  therefore,  and  Ooliab,  and  every  wise  man,  to  whom 
the  Lord  gave  wisdom  and  understanding,  to  know  how  to  work  arti- 
ficially, made  the  things  which  are  necessary  for  the  uses  of  the  sanc- 
tuary, and  which  the  Lord  commanded.^ 

2.  And  when  Moses  had  called  them,  and  every  skilful  man,^  to 
whom  the  Lord  had  given  wisdom,  and  such  as  of  their  own  accord 
had  offered  themselves  to  do  the  work, 

3.  He  delivered  all  the  offerings  of  the  children  of  Israel  to  them. 
And  while  they  were  earnest  about  the  work,  the  people  brought  their 
free  offerings  every  morning. 

4.  Whereupon  the  workmen  being  constrained  to  come,^ 

5.  Said  to  Moses :  The  people  offer  more  than  is  necessary. 

6.  Moses  therefore  commanded  proclamation  to  be  made  by  the 
crier's  voice  :"*  Let  neither  man  nor  woman  offer  any  more  for  the 
work  of  the  sanctuary.     And  so  they  ceased  from  offering  gifts : 

7.  Because  the  things  which  were  offered  did  suffice,  and  were  too 
much. 

8.  And  all  the  men  who  were  wise  of  heart,  to  accomplish  the  work 
of  the  tabernacle,  made  ten  curtains  of  tAvisted  fine  linen,  and  blue, 
and  purple,  and  scarlet  twice  dyed,  with  varied  work,  and  the  art  of 
embroidering  :^ 

9.  The  length  of  one  curtain  was  twenty-eight  cubits,  and  the 
breadth  four :  all  the  curtains  were  of  the  same  size. 

10.  And  he  joined  five  curtains,  one  to  another ;  and  the  other  five 
he  coupled  one  to  another. 

11.  He  made  also  loops  of  blue  in  the  edge  of  one  curtain  on  both 
sides,  and  in  the  edge  of  the  other  curtain  in  like  manner,^ 


»  Supra  28  : 1.  '1  Par.  21 :  29. 

*  n.  p.  '» And  all  thu  wise  men  that  wrought  all  the  work  of  the  sanctuary,  came  every  man  firom  hU 
work  which  they  made."    V.  abridges. 

*  n.  p.  "Throughout  the  camp." 

*  n.  p.   "Witft  cherubims  of  cunning  work  made  ho  them.''     Woven  flgure.s  are  meant.     L.  "Of 
weaver's  work." 

<■  The  text  is  fuller. 


EXODUS    XXXVI.  2TiB 

12.  That  the  loops  might  meet  one  against  another,  and  might  be 
joined  each  with  the  other. 

13.  On  these  also  he  cast  fifty  rings  of  gold,  that  might  catch  the 
loops  of  the  curtains,  and  they  might  be  made  one  tabernacle. 

14.  He  made  also  eleven  curtains  of  goats'  hair  to  cover  the  roof 
of  the  tabernacle : 

15.  One  curtain  was  thirty  cubits  long  and  four  cubits  broad :  all 
the  curtains  were  of  one  measure. 

16.  Five  of  them  he  joined  apart,  and  the  other  six  apart. 

17.  And  he  made  fifty  loops  in  the  edge  of  one  curtain,  and  fifty 
in  the  edge  of  another  curtain,  that  they  might  be  joined  one  to  ano- 
ther : 

18.  And  fifty  buckles  of  brass,  with  which  the  roof  might  be  knit 
together,  that  of  all  the  curtains  there  might  be  made  one  covering.'' 

19.  He  made  also  a  covering  for  the  tabernacle,  of  rams'  skins 
dyed  red ;  and  another  cover  over  that  of  blue  skins. 

20.  He  made  also  the  boards  of  the  tabernacle  of  setim-w^ood 
standing  up, 

21.  The  length  of  one  board  was  ten  cubits :  and  the  breadth  was 
one  cubit  and  a  half. 

22.  There  were  two  mortises  through  every  board,  that  one  might 
be  joined  to  the  other.  And  in  this  manner  he  made  for  all  the  boards 
of  the  tabernacle. 

23.  Of  which  twenty  were  at  the  south  side  southward, 

24.  With  forty  sockets  of  silver.  Two  sockets  were  put  under  one 
board  on  the  two  sides  of  the  corners,  where  the  mortises  of  the  sides 
end  in  the  corners. 

25.  At  that  side  also  of  the  tabernacle  that  looketh  towards  the 
north,  he  made  twenty  boards, 

26.  With  forty  sockets  of  silver,  two  sockets  for  every  board. 

27.  But  against  the  west,  at  that  side  of  the  tabernacle  which 
looketh  to  the  sea,^  he  made  six  boards, 

28.  And  tw^o  others  at  each  corner  of  the  tabernacle  behind : 

29.  Which  were  also  joined  from  beneath  unto  the  top,  and  went 
together  into  one  joint.     Thus  he  did  on  both  sides  at  the  corners : 

30.  So  there  were  in  all  eight  boards :  and  they  had  sixteen  sockets 
of  silver,  to  w^it,  two  sockets  under  every  board. 


■"  The  tevt  simply  has  :  '•  That  it  might  be  one." 

*  The  explanation  is  ndded  by  V.     II.  P.  "For  the  sides  of  the  tabernacle  westward."    The  Mediter 
anean  lay  to  the  west. 

18 


274  THE    BOOK    OF    EXODUS. 

31.  He  made  also  bars  of  setim-wood,  five  to  hold  together  the 
boards  of  one  side  of.  the  tabernacle  : 

32.  And  five  others  to  join  together  the  boards  of  the  other  side : 
and  besides  these,  five  other  bars  at  the  west  side  of  the  tabernacle, 
towards  the  sea.^ 

33.  He  made  also  another  bar,  which  might  come  by  the  midst  of 
the  boards  from  corner  to  corner. 

34.  And  the  boardwork  itself  he  overlaid  with  gold.^^  And  their 
rings  he  made  of  gold,  through  which  the  bars  might  be  drawn :  and 
he  covered  the  bai^s  themselves  with  plates  of  gold. 

35.  He  made  also  a  veil  of  blue,  and  purple,  scarlet,  and  fine 
twisted  linen,  varied  and  distinguished  with  embroidery ; 

36.  And  four  pillars  of  setim-wood,  which  with  their  heads  he 
overlaid  with  gold,  casting  for  them  sockets  of  silver. 

37.  He  made  also  a  hanging  in  the  entry  of  the  tabernacle,  of  blue, 
purple,  scarlet,  and  fine  twisted  linen,  with  the  work  of  an  embroi- 
derer." 

38.  And  five  pillars  with  their  capitals,  which  he  covered  with  gold, 
and  their  sockets  he  cast  of  brass. 


CHAPTER    XXXVII. 

BESELEEL  MAKETH  THE  ARK,  THE  MERCY-SEAT,  AND  CHERUBIM,  THE  TABLE,  THE 
CANDLESTICK,  THE  LAMPS,  AND  THE  ALTAR  OF  INCENSE;  AND  COMPOUNDETH  THE 
INCENSE. 

1.  And  Beseleel  made  also  the  ark  of  setim-wood:  it  was  two 
cubits  and  a  half  in  length,  and  a  cubit  and  a  half  in  breadth,  and 
the  height  was  of  one  cubit  and  a  half:  and  he  overlaid  it  with  the 
purest  gold  within  and  without. 

2.  And  he  made  to  it  a  crown  of  gold  round  about, 

3.  Casting  four  rings  of  gold  at  the  four  corners  of  it :  two  rings 
in  one  side  and  two  in  the  other. 

4.  And  he  made  bars  of  setim-wood,  which  he  overlaid  with  gold : 


H.  p.  "  Westward." 

V.  adds  -  "  Fusis  basibus  earum  argenteis."    H.  P.  D.  have  not  this  clause,  which  occurs  in  r.  36. 

H.  P.  «♦  Needle-work  " 


EXODUS    XXXVII.  275 

5.  And  he  put  them  into  the  rings  that  were  at  the  sides  of  the 
ark  to  carry  it. 

6.  He  made  also  the  mercy-seat^  of  the  purest  gold,  two  cubits  and 
a  half  in  length,  and  a  cubit  and  a  half  in  breadth. 

7.  Two  cherubim  also  of  beaten  gold,  which  he  set  on  the  two  sides 
of  the  mercy-seat : 

8.  One  cherub  in  the  top  of  one  side,  and  the  other  cherub  in  the 
top  of  the  other  side :  two  cherubim  at  the  two  ends  of  the  mercy- 
seat, 

9.  Spreading  their  wings,  and  covering  the  mercy-seat,  and  look- 
ing one  towards  the  other,  and  towards  it. 

10.  He  made  also  the  table  of  setim-wood,  in  length  two  cubits,  and 
in  breadth  one  cubit,  and  in  height  it  was  a  cubit  and  a  half. 

11.  And  he  overlaid  it  with  the  finest  gold  ;  and  he  made  to  it  a 
golden  ledge  round  about. 

12.  And  to  the  ledge  itself  he  made  a  polished  crown  of  gold  of 
four  fingers'  breadth,  and  upon  the  same  another  golden  crown. 

13.  And  he  cast  four  rings  of  gold,  which  he  put  in  the  four  corners 
at  each  foot  of  the  table 

14.  Over  against  the  crown :  and  he  put  the  bars  into  them,  that 
the  table  might  be  carried. 

15.  And  the  bars  also  themselves  he  made  of  setim-wood,  and 
overlaid  them  with  gold.^ 

16.  And  the  vessels  for  the  divers  uses  of  the  table,  dishes,  bowls, 
iand  cups,  and  censers  of  pure  gold,^  in  which  the  libations  are  to  be 
offered. 

17.  He  made  also  the  candlestick  of  beaten  work  of  the  finest 
gold.     From  its  shaft  branches,  cups,  and  bowls,  and  lilies  came  out : 

18.  Six  on  the  two  sides :  three  branches  on  one  side,  and  three  on 
the  other. 

19.  Three  cups  in  manner  of  a  nut  on  each  branch,  and  bowls 
withal  and  lilies :  and  three  cups  of  the  fashion  of  a  nut  in  another 
branch,  and  bowls  withal  and  lilies.  The  work  of  the  six  branches 
which  went  out  from  the  shaft  of  the  candlestick,  was  equal. 

20.  And  in  the  shaft  itself  were  four  cups  after  the  manner  of  a 
nut,  and  bowls  withal  at  every  one,  and  lilies  : 


*  V.  adds:  "Id  est  oraculum."    This  is  explanatory. 
=  II.  P.  "  To  bear  the  table." 

*  P.  "Covers  to  cover  withal."    L.  '■  Its  purifying  tubes,  wherewith  (the  bread)  was  covered."'    Simonis 
prefers  "phiala"  for  the  last  term,  since  libations  were  to  be  offered  in  them. 


276  THE    BOOK    OF    EXODUS. 

21.  And  bowls  under  two  branches  in  three  places,  which  together 
make  six  branches  going  out  from  one  shaft.'* 

22.  So  both  the  bowls  and  the  branches  were  of  the  same,  all  beaten 
work  of  the  purest  gold. 

23.  He  made  also  the  seven  lamps  with  their  snuffers,  and  the 
snuff  dishes,  of  the  purest  gold. 

24.  The  candlestick  with  all  its  vessels  weighed  a  talent  of  gold. 

25.  He  made  also  the  altar  of  incense  of  setim-wood,  being  a  cubit 
on  every  side,  four-square,  and  in  height  two  cubits :  from  the  corners 
of  which  went  out  horns. 

26.  And  he  overlaid  it  with  the  purest  gold,  with  its  grate  and  the 
sides  and  the  horns. 

27.  And  he  made  to  it  a  crown  of  gold  round  about,  and  two  golden 
rings  under  the  crown  at  each  side,  that  the  bars  might  be  put  into 
them,  and  the  altar  be  carried. 

28.  And  the  bars  themselves  he  made  also  of  setim-wood,  and  over- 
laid them  with  plates  of  gold. 

29.  He  compounded  also  the  oil  for  the  holy  anointing,  and  incense 
of  the  purest  spices  according  to  the  work  of  a  perfumer. 


CHAPTER    XXXVIII. 

HE   MAKETH   THE    ALTAR    OP   HOLOCAUST,    THE    BRAZEN   LAYER,   THE   COURT   WITH    ITS 
PILLARS    AND   HANGINGS.      THE    SUM   OF   WHAT   THE   PEOPLE    OFFERED. 

1.  He  made  also  the  altar  of  holocaust  of  setim-wood,  five  cubits 
square,  and  three  in  height : 

2.  Its  horns  went  out  from  the  corners :  and  he  overlaid  it  with 
plates  of  brass. 

3.  And  for  the  uses  thereof  he  prepared  divers  vessels  of  brass, 
cauldrons,  tongs,  flesh-hooks,  pot-hooks,  and  fire-pans. 

4.  And  he  made  the  grate  of  brass  of  network,  and  under  it  in  the 
midst  of  the  altar  a  hearth, 

5.  Casting  four  rings  at  the  four  ends  of  the  net  at  the  top,  to  put 
in  bars  to  carry  it : 


The  text  ii  much  fbller.  >  2  Par.  1 :  5. 


EXODUS    XXXVIII.  277 

6.  And  he  made  the  bars  of  setim-wood,  and  overlaid  them  with 
plates  of  brass : 

7.  And  he  drew  them  through  the  rings  which  stood  out  in  the 
sides  of  the  altar.  And  the  altar  itself  was  not  solid,  but  hollow,  of 
boards,  and  empty  within.^ 

8.  He  made  also  the  laver  of  brass,  with  its  foot  of  the  mirrors^  of 
the  women  who  watched  at  the  door  of  the  tabernacle.^ 

9.  He  made  also  the  court,  in  the  south  side  of  which  were  hangings 
of  fine  twisted  linen  of  a  hundred  cubits, 

10.  Twenty  pillars  with  their  sockets  of  brass,^  the  heads  of  the 
pillars  and  the  fillets  of  silver. 

11.  In  like  manner  at  the  north  side  the  hangings,  the  pillars,  and 
the  sockets,  and  heads  of  the  pillars,  were  of  the  same  measure,  and 
work,  and  metal. 

12.  But  on  the  side  that  looketh  to  the  west,  were  hangings  of 
fifty  cubits,  ten  pillars  of  brass  with  their  sockets,  and  the  heads  of 
the  pillars,  and  the  fillets  of  silver. 

13.  Moreover  towards  the  east  he  prepared  hangings  of  fifty  cubits : 

14.  Fifteen  cubits  of  which  were  on  one  side  with  three  pillars, 
and  their  sockets : 

15.  And  on  the  other  side  (for  between  the  two  he  made  the  entry 
of  the  tabernacle)  were  hangings  equally  of  fifteen  cubits,  and  three 
pillars,  and  as  many  sockets. 

16.  All  the  hangings  of  the  court  were  woven  with  twisted  linen. 

17.  The  sockets  of  the  pillars  were  of  brass,  and  their  heads  with 
their  fillets  of  silver :  and  he  overlaid  the  pillars  of  the  court  also 
with  silver. 

18.  And  in  the  entry  he  made  an  embroidered  hanging  of  blue, 
purple,  scarlet,  and  fine  twisted  linen,  that  was  twenty  cubits  long, 
and  five  cubits  high,  according  to  the  measure  of  all  the  hangings  of 
the  court. 

19.  And  the  pillars  in  the  entry  were  four,  with  sockets  of  brass, 
and  their  heads  and  fillets  of  silver. 

20.  The  pins  also  of  the  tabernacle  and  of  the  court  round  about 
he  made  of  brass. 


'  Supra  27  :  8. 

'  Mirrors  were  formerly  made  of  highly  polished  brass.  See  Pliny,  1.  33,  e.  9, 1.  34,  o.  17.  P.  "  Look, 
ingglasfses:"  "Which,"  says  Adam  Clarke,  "in  the  above  verse  is  perfectly  absurd,  because  from  those 
maroth  the  brazen  laver  was  made." 

*  Frequenting  it  for  prayer,  or  to  aid  in  the  work.    Some  take  them  to  be  doorkeepers. 

*  The  bases  were  of  brass.  Supra  27  :  10  17.  The  pillars  themselves  were  of  wood :  the  capitals  of 
silver. 


278  THE    BOOK    OF    EXODUS. 

21.  These  are  the  instruments^  of  the  tabernacle  of  the  testimony, 
which  were  counted  according  to  the  commandment  of  Moses,  in  the 
ceremonies  of  the  Levites,  by  the  hand  of  Ithamar  son  of  Aaron  the 
priest : 

22.  Which  Beseleel  the  son  of  Uri  the  son  of  Hur,  of  the  tribe 
of  Juda,  had  made,  as  the  Lord  commanded  by^  Moses, 

23.  Having  for  his  companion  Ooliab  the  son  of  Achisamech  of 
the  tribe  of  Dan :  who  also  was  an  excellent  artificer  in  wood,^  and 
worker  in  tapestry,®  and  embroidery  in  blue,  purple,  scarlet,  and  fine 
linen. 

24.  All  the  gold  which  was  spent  in  the  work  of  the  sanctuary, 
and  which  was  offered  in  gifts,  was  nine  and  twenty  talents,  and  seven 
hundred  and  thirty  shekels  according  to  the  standard  of  the  sanctuary, 

25.  And  it  was  offered  by  those  who  went  to  be  numbered,  from 
twenty  years  old  and  upwards,  of  six  hundred  and  three  thousand  five 
hundred  and  fifty  men  able  to  bear  arms.^^ 

26.  There  were  moreover  a  hundred  talents  of  silver,  of  which  were 
cast  the  sockets  of  the  sanctuary,  and  of  the  entry  where  the  veil 
hangeth. 

27.  A  hundred  sockets  were  made  of  a  hundred  talents,  one  talent 
being  reckoned  for  every  socket. 

28.  And  of  the  thousand  seven  hundred  and  seventy-five  shekels 
he  made  the  heads  of  the  pillars,  which  also  he  overlaid  with  silver. 

29.  And  there  were  offered  of  brass  also  seventy-two  thousand 
talents,  and  four  hundred  shekels  besides  : 

30.  Of  which  were  cast  the  sockets  in  the  entry  of  the  tabernacle 
of  the  testimony,  and  the  altar  of  brass  with  its  grate,  and  all  its 
vessels, 

31.  And  the  sockets  of  the  court  as  well  round  about  as  in  its 
entry,  and  the  pins  of  the  tabernacle  and  of  the  court  round  about. 


•  The  details.    P.  "The  num."    L.  "The  aocounts  (of  the  articles  furnished)." 
"*  The  preposition  is  not  in  the  text.  •  P.  "Engraver."  •  L.  "Weayer." 

*°  The  vast  number  of  contributors  accounts  for  the  Immense  amount  of  money  collected.  In  v.  26, 
26,  v.,  there  is  some  omission  and  inversion.  II.  P.  •'  And  the  silver  of  them  that  were  numberecl  of  the 
congregation  was  an  hundred  talents,  and  a  thousand  seven  hundred  and  threescore  and  fifteen  shekels 
after  the  shekel  of  the  sanctuary.     A  bekah  for  every  man,  that  is,  half  a  shekel." 


EXODUS    XXXIX.  279 


CHAPTER   XXXIX. 

ALL    THE    ORNAMENTS  OF  AARON    AND    HIS    SONS    ARE    MADE  :    AND    THE    WHOLE    WORK 
OF    THE    TABERNACLE    IS    FINISHED. 

1.  And  of  blue  and  purple,  scarlet  and  fine  linen,  lie  made  the 
vestments  for  Aaron  to  wear  when  he  ministered  in  the  holy  places, 
as  the  Lord  commanded  Moses. 

2.  So  he  made^  an  ephod  of  gold,  violet,  and  purple,  and  scarlet 
twice  dyed,  and  fine  twisted  linen, 

3.  With  embroidered  work  :^  and  he  cut  thin  plates  of  gold,  and 
drew  them  sua  all  into  threads,  that  they  might  be  twisted  with  the 
woof  of  those  colors, 

4.  And  two  borders  coupled  one  to  the  other  in  the  top  on  either 
side, 

5.  And  a  girdle  of  the  same  colors,^  as  the  Lord  commanded 
Moses. 

6.  He  prepared  also  two  onyx  stones,  fast  set  and  closed  in  gold, 
and  graven,  by  the  art  of  a  lapidary,  with  the  names  of  the  children 
of  Israel : 

7.  And  he  set  them  in  the  sides  of  the  ephod  for  a  memorial  of  the 
children  of  Israel,  as  the  Lord  commanded  Moses. 

8.  He  made  also  a  breastplate  with  embroidered  work,  according 
to  the  work  of  the  ephod,  of  gold,  blue,  purple,  and  scarlet  twice 
dyed,  and  fine  twisted  linen : 

9.  Four-square,  double,  of  the  measure  of  a  span. 

10.  And  he  set  four  rows  of  precious  stones  in  it.  In  the  first  row 
was  a  sardius,  a  topaz,  an  emerald ; 

11.  In  the  second,  a  carbuncle,  a  sapphire,  and  a  jasper ; 

12.  In  the  third,  a  ligure,  an  agate,  and  an  amethyst ; 

13.  In  the  fourth  a  chrysolite,  an  onyx,  and  a  beryl,  set  and  in- 
closed in  gold  in  their  rows. 


*  Supra  28  :  6.  II.  P.  "They  made."  Both  numbers  are  used  in  the  narrative,  the  former  probably  to 
designate  the  workmen  generally,  the  latter  in  regard  of  Bezaleel,  the  chief  workman,  or  of  the  special 
workman  employed  in  a  particular  department.  The  distinction  of  numbers  is  otherwise  occasionally 
neglected. 

-'  " Embroid^^red  work"  is  not  in  the  text.  The  letters  of  the  verb  translated  in  P.,  "beat  into  thin 
plates,"  resemble  that  which  signifies  to  embroider. 

^  The  text  is  much  fuller. 


280  THE    BOOK     OF    EXODUS. 

14.  And  the  twelve  stones  were  engraved  with  the  names  of  the 
twelve  tribes  of  Israel,  each  one  with  its  several  name. 

15.  They  made  also  in  the  breastplate  chains,  linked  one  to  another, 
of  the  purest  gold, 

16.  And  two  hooks,  and  as  many  rings  of  gold.  And  they  set  the 
rings  on  either  side  of  the  breastplate. 

17.  On  which  rings  the  two  golden  chains  should  hang,  which  they 
put  into  the  hooks  that  stood  out  in  the  corners  of  the  ephod. 

18.  These,  both  before  and  behind,  so  answered  one  another,  that 
the  ephod  and  the  breastplate  were  bound  together,^ 

19.  Being  fastened  to  the  girdle  and  strongly  coupled  with  rings, 
which  a  blue  fillet  joined,  lest  they  should  flag  loose,  and  be  moved 
one  from  the  other,  as  the  Lord  commanded  Moses. 

20.  They  made  also  the  tunic  of  the  ephod  all  of  blue, 

21.  And  a  hole  for  the  head  in  the  upper  part  at  the  middle,  and 
a  woven  border  round  about  the  hole : 

22.  And  beneath  at  the  feet  pomegranates  of  blue,  purple,  scarlet, 
and  fine  twisted  linen : 

23.  And  little  bells  of  the  purest  gold,  which  they  put  between 
the  pomegranates  at  the  bottom  of  the  tunic  round  about : 

24.  A  bell  of  gold,  and  a  pomegranate,  with  which  the  high-priest 
went  adorned,  w^hen  he  discharged  his  ministry,  as  the  Lord  com- 
manded Moses. 

25.  They  made  also  fine  linen  tunics  with  woven  work  for  Aaron 
and  his  sons, 

26.  And  mitres  with  their  bonnets  of  fine  linen, 

27.  And  linen  breeches  of  fine  linen, 

28.  And  a  girdle  of  fine  twisted  linen,  blue,  purple,  and  scarlet 
twice  dyed,  of  embroidery-work,  as  the  Lord  commanded  Moses. 

29.  They  made  also  the  plate  of  the  holy  crown^  of  the  purest 
gold :  and  they  wrote  on  it  with  the  engraving  of  a  lapidary :  Holy 
to  the  Lord  :^ 

30.  And  they  fastened  it  to  the  mitre  with  a  blue  fillet,  as  the  Lord 
commanded  Moses. 

31.  So  all  the  work  of  the  tabernacle,  and  covering^  of  the  testi- 

*  V.  hai  abridg<Kl  the  text,  which  numbers  two  more  yerses,  although  the  Bubstance  is  presented  in 
the  translation. 

*  v.  "Sacrtu  Tenerationis."    The  golden  plate  on  the  forehead  of  the  high  priest  is  meant. 
"  This  murked  the  conspcratinn  of  the  priestly  ministry  to  God. 

'  hr\i<  IDiyO-  !••  *•  Tabernacle  of  tli«  tent."  The  first  tt-rm  denotes  the  tabernacle,  which  was 
covered  with  ten  curtains  of  a  fine  quality,  supported  by  ten  posts  :  the  other  is  understood  of  an  out- 
ward covering,  consisting  of  twelve  curtain.s  of  a  coarser  kind.  Either  term  is  used  often  absolutely  for 
the  tabernacles. 


EXODUS     XL.  281 

mony  was  finished :  and  the  children  of  Israel  did  all  things  which 
the  Lord  commanded  Moses. 

32.  And  they  offered  the  tabernacle,  and  the  covering,  and  the 
whole  furniture,  the  rings,  the  boards,  the  bars,  the  pillars,  and  their 
sockets ; 

33.  The  cover  of  rams'  skins  dyed  red,  and  the  other  cover  of  blue 
skins ; 

34.  The  veil,  the  ark,  the  bars,  the  mercy-seat ; 

35.  The  table  with  its  vessels,  and  the  loaves  of  the  presence. 

36.  The  candlestick,  the  lamps,  and  the  furniture  of  them  with  the 
oil ; 

37.  The  altar  of  gold,  and  the  anointing  oil,  and  the  incense  of 
spices ; 

38.  And  the  hanging  in  the  entry  of  the  tabernacle ; 

39.  The  altar  of  brass,  the  grate,  the  bars,  and  all  its  vessels ;  the 
laver  with  its  foot ;  the  hangings  of  the  court,  and  the  pillars  with 
their  sockets ; 

40.  The  hanging  in  the  entry  of  the  court,  and  its  cords  and  pins. 
Nothing  was  wanting  of  the  vessels,  which  were  commanded  to  be 
made  for  the  ministry  of  the  tabernacle,  and  for  the  roof  of  the  cove- 
nant. 

41.  The  vestments  also,  which  the  priests,  Aaron  and  his  sons,  use 
in  the  sanctuary, 

42.  The  children  of  Israel  offered,  as  the  Lord  commanded. 

43.  And  when  Moses  saw  all  things  finished,  he  blessed  them.^ 


CHAPTER   XL. 

THE    TABERNACLE    IS    COMMANDED    TO    BE    SET    UP    AND    ANOINTED.       GOD    FILLKTH    IT 

WITH    HIS    MAJESTY. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  The  first  month,  the  first  day  of  the  month,  thou  shalt  set  up 
the  tabernacle  of  the  testimony;^ 


*  The  last  three  verses  are  in  an  abridged  form,  of  which  the  last  verse  may  serve  as  an  example  : 
"  And  Moses  did  look  upon  all  the  work,  and  behold,  they  had  done  it  as  the  Lord  had  commanded,  even 
80  had  they  done  it:  and  Moses  blessed  them." 

'  H.  P.  '•Tabernacle  of  the  tent."    Two  words  express  the  same  idea. 


282  THE    BOOK    OF    EXODUS. 

3.  And  shalt  put  the  ark  in  it,  and  shalt  let  down  the  veil  before  it : 

4.  And  thou  shalt  bring  in  the  table,  and  set  upon  it  the  things 
which  are  commanded  according  to  the  rite.  The  candlestick  shall 
stand  with  its  lamps, 

5.  And  the  altar  of  gold  on  which  the  incense  is  burned  before  the 
ark  of  the  testimony.  Thou  shalt  put  the  hanging  in  the  entry  of 
the  tabernacle, 

6.  And  before  it  the  altar  of  holocaust : 

7.  The  laver  between  the  altar  and  the  tabernacle :  and  thou  shalt 
fill  it  with  water. 

8.  And  thou  shalt  encompass  the  court  and  its  entry  with  hangings. 

9.  And  thou  shalt  take  the  anointing  oil,  and  anoint  the  tabernacle 
with  its  vessels,  that  they  may  be  sanctified : 

10.  The  altar  of  holocaust  and  all  its  vessels : 

11.  The  laver  with  its  foot :  thou  shalt  consecrate  all  with  the 
anointing  oil,  that  they  may  be  most  holy. 

12.  And  thou  shalt  bring  Aaron  and  his  sons  to  the  door  of  the 
tabernacle  of  the  testimony,  and  having  washed  them  with  water, 

13.  Thou  shalt  put  on  them  the  holy  vestments,  that  they  may 
minister  to  Me,  and  that  their  anointing  may  prosper  to  an  everlasting 
priesthood.^ 

14.  And  Moses  did  all  that  the  Lord  commanded. 

15.  So  in  the  first  month  of  the  second  year,^  the  first  day  of  the 
month,  the  tabernacle  was  set  up. 

16.  And  Moses  erected''  it,  and  placed  the  boards,  and  the  sockets, 
and  the  bars,  and  set  up  the  pillars, 

17.  And  spread  the  roof^  over  the  tabernacle,  putting  over  it  a 
cover,  as  the  Lord  commanded. 

18.  And  he  put  the  testimony^  in  the  ark,  thrusting  bars  under- 
neath, and  the  oracle  above. 

19.  And  when  he  had  brought  the  ark  into  the  tabernacle,  he  drew 
the  veil  before  it,  to  fulfil  the  commandment  of  the  Lord. 

20.  And  he  set  the  table  in  the  tabernacle  of  the  testimony,  at  the 
north  side  without  the  veil, 

21.  Setting  there  in  order  the  loaves  of  the  presence,  as  the  Lord 
commanded  Moses. 


'  There  is  a  considerable  abridgment  In  the  translation,  which  omits  fre<iuent  repetitions.  The  unc- 
tion of  the  first  priests  was  deemed  sufficient  to  entitle  their  descendants  to  officiate.  2  Mac.  1  :  10.  The 
high  priest,  however,  was  specially  anointed,  as  also  the  priest  who  accompanied  the  camp. 

'■'  From  their  departure  out  of  Egypt.  *  Numb.  7  : 1. 

*  U.  P.  "The  tent"— the  outward  cartains.  •  The  tables  of  the  law. 


EXODUS    XL.  283 

22.  He  set  the  candlestick  also  in  the  tabernacle  of  "the  testimony, 
over  against  the  table  on  the  south  side, 

23.  Placing  the  lamps  in  order,  according  to  the  precept  of  the 
Lord. 

24.  He  set  also  the  altar  of  gold  under  the  roof^  of  the  testimony, 
over  against  the  veil, 

25.  And  burnt  upon  it  the  incense  of  spices,  as  the  Lord  com- 
manded Moses. 

26.  And  he  put  also  the  hanging  in  the  entry  of  the  tabernacle  of 
the  testimony,  \ 

27.  And  the  altar  of  holocaust  of  the  entry  of  the  testimony,  of- 
fering the  holocaust,  and  the  sacrifices  upon  it,  as  the  Lord  com- 
manded. 

28.  And  he  set  the  laver  between  the  tabernacle  of  the  testimony 
and  the  altar,  filling  it  with  water. 

29.  And  Moses,  and  Aaron,  and  his  sons,  washed  their  hands  and 
feet, 

30.  When  they  went  into  the  tabernacle  of  the  covenant,  and  went 
to  the  altar,  as  the  Lord  commanded  Moses. 

31.  He  set  up  also  the  court  round  about  the  tabernacle  and  the 
altar,  drawing  the  hanging  in  the  entry.  After  all  things  were  per- 
fected, 

32.  The  cloud^  covered  the  tabernacle  of  the  testimony :  and  the 
glory  of  the  Lord  filled  it. 

33.  Neither  could  Moses  go  into  the  tabernacle  of  the  covenant, 
the  cloud  covering  all  things,  and  the  majesty  of  the  Lord  shining ; 
for  the  cloud  had  covered  all. 

34.  If  at  any  time  the  cloud  removed  from  the  tabernacle,  the 
children  of  Israel  went  forward  by  their  troops  : 

35.  If  it  hung  over,  they  remained  in  the  same  place. 

36.  For  the  cloud  of  the  Lord  hung  over  the  tabernacle  by  day, 
and  a  fire  by  night,  in  the  sight  of  all  the  children  of  Israel  through- 
out all  their  mansions.^ 


n.  p.     V.  "  Sub  tecto."  »  Numb.  9  :  15 ;  3  Kings  8  :  10. 

II.  P.  "  In  all  their  journeys."     Also  v.  38. 


LEVITICUS. 


.H  "J  ':>  i  T  I    V  :-. 


flOiJjS/I 


/'^♦nldH 


INTRODUCTION 

TO    THE    BOOK    OF    LEVITICUS. 


The  third  book  of  Moses  is  called  Leviticus,  because  it  especially 
treats  of  the  rites  to  be  observed  by  the  tribe  of  Levi,  who  were  de- 
voted to  the  priestly  and  other  sacred  offices.  The  Hebrews  call  it 
Veikra,  from  the  word  with  which  it  commences.  From  the  con- 
cluding words  of  this  book,  it  appears  to  have  been  composed  by 
Moses  whilst  the  people  lay  encamped  at  Mount  Sinai.  Although 
the  rites  which  are  prescribed  in  it  were  never  obligatory  on  any 
nation  but  the  Israelites,  much  advantage  may  be  derived  from  an 
acquaintance  with  them,  inasmuch  as  they  are  types  of  the  Christian 
sacrifice  and  sacraments,  as  may  be  gathered  from  the  Epistle  to  the 
Hebrews. 

From  the  beginning  God  was  honored  by  sacrifice,  which  was 
ofi'ered  to  Him  in  attestation  of  His  supreme  dominion,  in  acknow- 
ledgment of  His  gifts,  and  with  a  view  to  obtain  new  favors,  or  to 
deprecate  His  vengeance,  provoked  by  the  sins  of  men.  The  immo- 
lation of  animals  for  these  ends  was,  no  doubt,  prescribed  by  God 
Himself,  since  it  is  not  likely  that  men  of  themselves  should  have 
conceived  it  to  be  acceptable  to  Him.  The  general  usage  of  the 
nations,  even  of  those  estranged  from  His  knowledge,  may  be  fairly 
traced  to  primitive  tradition,  which  they  followed,  without  knowing 
its  Divine  source.  They  offered  sacrifices  to  imaginary  deities,  to 
which  they  transferred  the  honors  due  to  the  true  and  living  God. 
The  act  of  sacrifice  was  originally  performed  by  any  individual,  but 
especially  by  the  head  of  a  family,  who  appeared  as  their  representa- 
tive in  the  most  solemn  offices  of  religion.  At  a  very  early  period 
the  priesthood  was  confined  to  a  distinct  class  of  men,  specially  de- 
voted to  the  worship  of  the  Deity.  The  tribe  of  Levi  was  set  apart 
by  Divine  command  for  the  general  duties  of  worship,  and  the  family 


288  INTRODUCTION. 

of  Aaron,  belonging  to  that  tribe,  was  cliosen  for  the  priestly  func- 
tions. 

The  frequency  and  variety  of  sacrifices  were  directed  to  keep  the 
Israelites  in  constant  dependence  on  God,  whose  majesty  they  recog- 
nized by  whole  burnt-offerings,  whilst  they  sought  to  appease  His 
anger  by  sin-offerings,  and  to  obtain  favors,  or  to  return  thanks  for 
them,  by  peace-offerings.  In  the  morning  and  evening  of  each  day, 
at  the  commencement  of  each  month,  and  on  the  three  great  festivals 
of  the  year,  stated  victims  were  immolated,  besides  those  which  were 
presented  by  individuals  in  conformity  with  the  requisitions  of  the 
law,  or  from  the  impulse  of  spontaneous  devotion.  These  acts,  how- 
ever, proved  acceptable,  not  by  reason  of  the  victims,  which  bore  no 
proportion  to  the  majesty  of  God,  or  the  enormity  of  sin,  but  as 
manifestations  of  religious  sentiment  and  feeling,  and  as  types  of  the 
Great  Victim  which,  in  the  fulness  of  time,  was  to  be  offered  on  the 
Cross. 

The  many  rites  prescribed  in  the  law  were  intended  to  occupy  the 
minds  of  the  worshippers,  and  fill  them  with  a  deep  sense  of  the 
greatness  of  Him  to  whom  they  offered  homage.  The  sprinkling  of 
the  blood  of  the  victims  on  the  altar,  or  at  its  base,  the  elevation  and 
moving  to  and  fro  of  the  chief  parts,  the  incensing  of  the  altar  and 
sanctuary,  all  served  to  inspire  reverence.  The  many  aspersions  and 
washings  were  intended  to  inculcate  moral  purity,  as  a  necessary 
qualification  for  acceptance  with  God. 

The  distinction  of  clean  and  unclean  animals,  which,  in  great  detail, 
is  given  in  this  book,  may  have  been,  in  part,  grounded  on  sanitary 
considerations,  although  it  may  also  have  been  directed  to  keep  the  Is- 
raelites always  mindful  of  their  subjection  to  God,  and  to  exercise  their 
obedience.  Nothing,  however  trivial  and  minute,  can  be  deemed  un- 
important, which  served  to  keep  the  people  of  God  apart  from  the 
heathen,  whose  example  might  easily  lead  them  to  the  most  frightful 
excesses  of  idolatry  and  corruption.  We  are  in  many  respects  igno- 
rant of  the  motives  of  the  legal  prescriptions  of  the  Mosaic  code ; 
but  we  know  enough  of  their  nature  and  objects  to  recognize  them 
as  calculated  to  promote  the  worship  of  the  true  God,  and  a  pure 
system  of  morality.  The  details  were  burdensome,  but  the  circum- 
stances in  which  the  law  was  given,  rendered  it  necessary  to  multiply 
restrictions,  in  order  to  guard  the  people  against  dangers  by  which 
they  were  surrounded.  The  simplicity  of  the  Christian  law  should 
not  cause  us  to  undervalue  the  complicated  legislation  of  a  preparatory 
state,  when  men  were  required  to  occupy  themselves  with  a  ceremonial 
and  discipline  of  a  local  and  temporary  character. 


THE  BOOK  OF  LEYITICUS. 


CHAPTER    I. 


OF    HOLOCAUSTS,    OR   BURNT-OFFERINGS. 


1.  And  the  Lord  called  Moses,  and  spake  to  him  from  the  taber- 
nacle of  the  testimony/  saying: 

2.  Speak  to  the  children  of  Israel,  and  say  to  them:  The  man 
among  you  that  shall  offer  to  the  Lord  a  sacrifice^  of  the  cattle,  offer- 
ing victims  of  oxen  and  sheep, 

3.  If  his  offering  be  a  holocaust,^  and  of  the  herd,  he  shall  offer  a 
male  without  blemish,'*  at  the  door  of  the  tabernacle  of  the  testimony,* 
to  make  the  Lord  favorable  to  him  :^ 

4.  And  he  shall  put  his  hand  upon  the  head^  of  the  victim :  and  it 
shall  be  acceptable  as  atonement  for  him.^ 

5.  And  he^  shall  immolate  the   calf  before  the  Lord :    and  the 


'■  II.  p.  '-Congregation."  '3*1p>  a  voluntary  offering. 

^  Exod.  29  :  10.    'OXovawroj.     717^*. 

*  Whole,  sound.  It  was  unbecoming  to  offer  to  God  anything  defective.  Men  should  present  to  Him 
His  own  best  gifts, 

*  In  the  open  air,  in  front  of  the  tabernacle. 

"  1J!!^'l /•  L.  " That  it  may  be  favorably  received  for  him."  P.  "Of  his  own  voluntary  will."  Grotius 
favors  this  interpretation.    R.,  V. 

"  To  mark  it  as  devoted  by  him  to  God. 

"  Although  it  was  principally  offered  to  attest  the  Divine  dominion,  it  served  also  to  expiate  sin.  Y 
••  Et  in  ejus  expiationem  proficient."  This  expiation  was  legal,  namely,  serving  to  obtain  the  pardon  o 
the  transgression  of  the  law,  and  the  remission  of  the  penalty  attached  to  it.  Repentance  of  heart  with 
prayer  disposed  the  soul  for  forgiveness,  through  the  atonement  to  be  offered  for  sin  by  Him,  of  whom 
the  ancient  victims  were  types,  "1£}3,  here  translated  "expiatio,"  is  most  frequently  rendered  by  V. 
••'  orabit,"  which,  however,  means  the  intercessory  act  of  offering  the  victim,  rather  than  formal  prayer. 

*  The  person  who  made  the  offering  is  said  by  the  Thalmudists  to  have  performed  the  act  of  immola- 
tion,   others  ascribe  it  to  the  Levites,    See  2  Par.  30  :  17  ;  35:  10,  11. 

19 


?90  THE    BOOK    OF    LEVITICUS. 

priests,  the  sons  of  Aaron,  shall  offer  the  blood  thereof,  pouring  it^*^ 
round  about  the  altar,  which  is  before  the  door  of  the  tabernacle, 

6.  And  when  they^^  have  flayed  the  victim,  they  shall  cut  the  joints 
in  pieces, 

7.  And  shall  put  fire  on  the  altar,  having  before  laid  in  order  a 
pile  of  wood : 

8.  And  they  shall  lay  the  parts  that  are  cut  out  in  order  thereupon, 
the  head,  and  all  that  cleaveth  to  the  liver,^^ 

9.  The  entrails  and  feet  being  washed  with  water :  and  the  priest 
shall  burn  them  upon  the  altar  for  a  holocaust,  and  a  sweet  savor  to 
the  Lord. 

10.  And  if  the  offering  be  of  the  flocks,  a  holocaust  of  sheep,  or  of 
goats,  he  shall  offer  a  male  without  blemish : 

11.  And  he  shall  immolate  it  at  the  side  of  the  altar  northward 
before  the  Lord :  but  the  sons  of  Aaron  shall  pour  the  blood  thereof 
upon  the  altar  round  about : 

12.  And  they  shall  divide  the  joints,  the  head,  and  all  that  cleaveth 
to  the  liver :  and  shall  lay  them  upon  the  wood,  under  which  the  fire 
is  to  be  put : 

13.  But  the  entrails  and  the  feet  they  shall  wash  with  water.  And 
the  priest  shall  offer  it  all,  and  burn  it  all  upon  the  altar  for  a  holo- 
caust, and  most  sweet  savor  to  the  Lord. 

14.  But  if  the  oblation  of  a  holocaust  to  the  Lord  be  of  birds,  of 
turtle-doves,  or  of  young  pigeons, 

15.  The  priest  shall  offer  it  at  the  altar :  and  twist  back  the  beck,'^ 
and  breaking  the  wound,  he  shall  make  the  blood  run  down  tipon  the 
brim  of  the  altar. 

16.  But  the  crop  and  the  feathers  he  shall  cast  at  the  side  east  of 
the  altar,  in  the  place  where  the  ashes  are  poured  out  : 

17.  And  he  shall  break  the  wings"  thereof,  and  shall  not  cut,  nor 
divide  it  asunder,  and  he  shall  burn  it  upon  the  altar,  putting  fire 
under  the  wood.  It  is  a  holocaust  and  oblation^*  of  most  sweet  savor 
to  the  Lord. 


«•  Sprinkling  it.  U.  P  .«'ne." 

"  V.  "Cuncta  quro  adhoercnt  jecori."  V.  L.  "  Fat"  "MQ.  GrotiuB  understands  it  of  tbe  trunk  of  thv 
body.    AIM)  ▼.12. 

»»  II.  r.  "  Wring  off  his  head."  p7D-  This  is  under«tood  of  breaking  with  the  nail,  or  squcexing 
between  the  fingers.  Tbe  head  was  not  wholly  severed.  Jn/ra  5:8.  Y.  does  not  express  the  burning  of 
tbe  victim.    II.  P.  "And  burn  it  on  the  altar." 

>«  y.  "  Ferro  dividet."    The  smaller  animals  were  not  divided. 

**  II.  P.  "  An  offering  made  by  fire." 


LEVITICUS    II.  291 

CHAPTER    11. 

OF    OFFERINGS    OF    FLOUR,    AND    FIRST-FRUITS. 

1.  When  any  one  will  offer  a  sacrificial  oblation^  to  the  Lord,  his 
offering  shall  be  of  fine  flour,  and  he  shall  pour  oil  upon  it,  and  put 
frankincense  thereon ; 

2.  And  he  shall  bring  it  to  the  sons  of  Aaron  the  priests :  and  one 
of  them  shall  take  a  handful  of  the  flour  and  oil,  and  all  the  frank- 
incense ;  and  shall  put  it  for  a  memoriaP  upon  the  altar  for  a  most 
sweet  savor  to  the  Lord. 

3.  And  the  remnant  of  the  oblation^  shall  belong  to  Aaron  and 
his  sons,  a  most  holy  thing^  of  the  offerings  of  the  Lord. 

4.  But  when  thou  offerest  an  oblation  baked  in  the  oven,  of  flour, 
loaves  without  leaven,  tempered  with  oil,  or'  unleavened  wafers 
anointed  with  oil : 

5.  If  thy  oblation  be  from  the  frying-pan,  of  flour  tempered  with 
oil,  and  without  leaven, 

6.  Thou  shalt  divide  it  in  pieces,  and  shalt  pour  oil  upon  it. 

7.  And  if  the  oblation  be  from  the  gridiron,^  in  like  manner  the 
flour  shall  be  tempered  with  oil : 

8.  And  when  thou  offerest  it  to  the  Lord,  thou  shalt  deliver  it  into 
the  hands  of  the  priest. 

9.  And  when  he  hath  offered  it,  he  shall  take  a  memorial  of  it 
from  the  oblation,  and  burn  it  upon  the  altar^  for  a  sweet  savor  to  the 
Lord. 

10.  And  whatsoever  is  left,  shall  belong  to  Aaron  and  his  sons,  a 
most  holy  thing  of  the  offerings  of  the  Lord. 

11.  Every  oblation  that  is  offered  to  the  Lord  shall  be  made  with- 


'  nnJD  |31p'  i(opov  Ovcia-  V.  "  Oblationem  sacrificii."  Two  terms  are  here  united,  each  of  which 
Fignifies  gift,  or  oblation.  This  offering  is  so  called  because  it  was  an  accompaniment  of  sacrifice:  for 
which  reason  likewise  V.  styles  it  •'  sacrificium."  P.  calls  it  a  meat-offering,  to  distinguish  it  from  the 
sacrifice  of  animals.    I  call  it  oblation,  the  accompaniment  of  sacrifice. 

^  A  testimony  of  recognition  of  the  Divine  Majesty. 

^  V,  "  Sacrificii:"  all  that  remains  after  the  handful.  Eccl.  7  :  34. 

■*  A  most  holy  thing,  to  be  eaten  only  by  the  priests.  . 

'  1  has  here  a  disjunctive  force. 

"  H.  P.  "If  thy  oblation  be  a  meat-offering,  baken  in  the  frying-pan." 

■■   H.  P.  "  It  is  an  offering  made  by  fire."  TW^i^-    '^-  omits  it :  also  v.  16. 


292  THE    BOOK    OF    LEVITICUS. 

out  leaven  f  neither  shall  any  leaven  or  honey^  be  burnt  in  the  obla- 
tion to  the  Lord. 

12.  Ye  shall  offer  only  the  first-fruits  as  gifts :  but  they  shall  not 
be  put  upon  the  altar,  for  a  savor  of  sweetness. 

1 3.  Whatsoever  oblation  thou  offerest/"  thou  shalt  season  it  with 
salt :"  neither  shalt  thou  take  away  the  salt  of  the  covenant^^  of  thy 
God  from  thy  oblation.     In  all  thy  oblations  thou  shalt  offer  salt. 

14.  But  if  thou  offer  a  gift  of  the  first-fruits  of  thy  corn  to  the 
Lord,  of  the  ears  yet  green,  thou  shalt  dry  it  at  the  fire,  and  pound 
it  fine  :^'  and  so  shalt  thou  offer  thy  first-fruits  to  the  Lord, 

15.  Pouring  oil  upon  it,  and  putting  on  frankincense,  because  it  is 
the  oblation  of  the  Lord : 

16.  Whereof  the  priest  shall  burn  for  a  memorial  of  the  gift,  part 
of  the  pounded  corn,  and  of  the  oil,  and  all  the  frankincense." 


CHAPTER   IIL 


OF   PEACE-OFFERINGS. 


1.  And  if  his  oblation  be  a  sacrifice  of  peace-offerings,^  and  he  will 
offer  of  the  herd,  whether  male  or  female,  he  shall  offer  them  without 
blemish  before  the  Lord. 

2.  And  he  shall  lay  his  hand  upon  the  head  of  his  victim,  which  shall 
be  slain  in  the  entry  of  the  tabernacle  of  the  testimony :  and  the 
sons  of  Aaron  the  priests  shall  pour  the  blood  upon  the  altar  round 
about. 

3.  And  they  shall  offer  of  the  sacrifice  of  peace-offerings,  for  an 


'  Leaven  indicated  corruption. 

'  Honey  was  used  in  their  offerings  by  the  heathen,  and  was  forbidden  to  the  Israelites,  probably  to 
establish  a  distinction  in  this  regard. 

*"  n.  P.  "  Every  oblation  of  thy  meat-offering."  »'  Mark  9 :  48.    See  Grotius. 

'-  As  salt  gires  relish  to  food,  it  was  required  in  oblations,  to  e.vpress  the  desire  of  him  who  offered 
them,  that  they  might  bo  pleasing  and  acceptable.  It  was  also  u  symbol  of  perpetuity,  since  it  served 
to  preserve  meat.  A  covenant  of  salt  denotes  a  lasting  covenant:  the  salt  of  the  covenant  marks  what 
renders  it  acceptable. 

"  II.  P.  •'  Corn  beaten  out  of  full  cars." 

"  II.  P.  "It  is  an  pffering  made  by  fire  unto  tho  Lord." 

*  These  victims  were  partly  eucharistic,  in  thanksgiving  for  favors,  and  partly  impetratory,  directed 
to  obtain  blessings.  Female  animals  might  be  offered  up  for  either  end,  but  males  only  could  be  holo- 
causts. 


LEVITICUS    III.  293 

oblation  to  the  Lord,  the  fat  that  covereth  the  entrails,  and  all  the 
fat  that  is  within.^ 

4.  The  two  kidneys,  with  the  fat^  wherewith  the  flanks  are  covered, 
and  the  caul  above  the  liver  with  the  tw^o  kidneys. 

5.  And  they  shall  burn  them  upon  the  altar,  for  a  holocaust,  putting 
fire  under  the  wood ;  for  an  oblation  of  most  sweet  savor  to  the  Lord. 

6.  But  if  his  oblation  for  a  sacrifice  of  peace-offering  be  of  the 
flock,  whether  he  offer  male  or  female,  they  shall  be  without  blemish. 

7.  If  he  offer  a  lamb  before  the  Lord, 

8.  He  shall  put  his  hand  upon  the  head  of  his  victim :  and  it  shall 
be  slain  in  the  entry  of  the  tabernacle  of  testimony :  and  the  sons 
of  Aaron  shall  pour  the  blood  thereof  round  about  upon  the  altar. 

9.  And  they  shall  offer  of  the  victim  of  peace-offerings  an  oblation 
to  the  Lord  ;  the  fat  and  the  whole  tail,'* 

10.  With  the  kidneys,  and  the  fat  that  covereth  the  belly,  and  all 
the  vitals  and  both  the  kidneys,  w^ith  the  fat  that  is  about  the  flanks, 
and  the  caul  above  the  liver  with  the  kidneys.^ 

11.  And  the  priest  shall  burn  them  upon  the  altar,  as  food  for  the 
fire,  and  an  oblation  to  the  Lord. 

12.  If  his  offering  be  a  goat,  and  he  offer  it  to  the  Lord, 

13.  He  shall  put  his  hand  upon  its  head,  and  shall  immolate  it  in 
the  entry  of  the  tabernacle  of  the  testimony.  And  the  sons  of  Aaron 
shall  pour  its  blood  round  about  upon  the  altar. 

14.  And  they  shall  take  of  it  for  the  food  of  the  Lord's  fire,  the 
fat  that  covereth  the  belly,  and  that  covereth  all  the  vital  parts : 

15.  The  two  little  kidneys  with  the  caul  that  is  upon  them  which  is 
by  the  flanks,  and  the  fat  of  the  liver  with  the  kidneys  : 

16.  And  the  priest  shall  burn  them  upon  the  altar,  as  food  for  the 
fire,  and  a  most  sweet  savor.     All  the  fat  shall  be  the  Lord's, 

17.  By  a  perpetual  law  for  your  generations,  and  in  all  your 
d^wellings :  neither  blood  nor  fat  shall  ye  eat  at  all.^ 


'  Exod.  29 :  13.    The  fat  which  covered  the  intestines  was  burnt,  but  not  the  whole  victim. 

»  H.  P.  "Which  is  on  them."    This  is  wanting  in  152  K. 

*  V.  '-Cauda."    This  is  the  force  of  U. 

^  V.  is  free.  The  fat,  covering  the  entrails  and  kidneys,  with  adjoining  parts,  was  to  be  separated 
from  the  victim  and  burned.     V.  "Renes:"  "renunculos."     II.  does  not  distinguish  them. 

••  This  prohibition  was  enforced  in  order  to  increase  the  horror  of  blood  shedding.  It  here  specially 
regards  the  fat  and  blood  of  victims;  bnt  there  was  a  general  prohibition,  reckoned  among  these  given 
to  Noe,  not  to  eat  blood.  The  fat  which  was  in  parts  specially  marked  for  oflfering  was  also  forbidden; 
but  it  was  allowed  to  eat  the  fat  of  other  parts.     V.  invert.".     II.  P.  "  All  fat,  all  blood  ye  shall  not  eat.' 


294  THE    BOOK    OF    LEVITICUS. 


CHAPTER   ly. 

OF    OFFERINGS    FOR    SINS    OF    IGNORANCE. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Say  to  the  children  of  Israel :  The  soul  which  sinneth  through 
ignorance,^  against  any  of  the  commandments  of  the  Lord,  and  doeth 
anything  which  He  commanded  not  to  be  done : 

3.  If  the  priest  who  is  anointed^  shall  sin,  making  the  people  offend,^ 
he  shall  offer  to  the  Lord  for  his  sin  a  calf  without  blemish. 

4.  And  he  shall  bring  it  to  the  door  of  the  tabernacle  of  the  testi- 
mony before  the  Lord,  and  shall  put  his  hand  upon  its  head,  and  shall 
sacrifice  it  to  the  Lord. 

5.  He  shall  take  also  of  the  blood  of  the  calf,  and  carry  it  into  the 
tabernacle  of  the  testimony  : 

6.  And  having  dipped  his  finger  in  the  blood,  he  shall  sprinkle 
seven  times  before  the  Lord,  before  the  veil  of  the  sanctuary.^ 

T.  And  he  shall  put  some  of  the  same  blood  upon  the  horns  of  the 
altar  of  sweet  incense  before^  the  Lord,  which  is  in  the  tabernacle  of 
the  testimony.  And  he  shall  pour  all  the  rest  of  the  blood  at  the 
foot  of  the  altar  of  holocaust  in  the  entry  of  the  tabernacle. 

8.  And  he  shall  take  off  the  fat  of  the  calf  for  the  sin-ofiering,  as 
well  that  which  covereth  the  entrails  as  all  the  inwards : 

9.  The  two  little  kidneys,  and  the  caul  that  is  upon  them  which  is 
by  the  flanks,  and  the  fat  of  the  liver  with  the  little  kidneys, 

10.  As  it  is  taken  off  from  the  calf  of  the  sacrifice  of  peace-offerings, 
and  he  shall  burn  them  upon  the  altar  of  holocaust. 

11.  But  the  skin  and  all  the  flesh,  with  the  head  and  the  feet  and 
the  bowels  and  the  dung, 

12.  And  tlie  rest  of  tlie  body,  he  shall  carry  forth  without  the  camp*' 


'  Any  act  not  entirely  wilful  mny  be  thus  designated.  When  ignorance  is  absolute,  no  atonement  is 
necescary,  since  there  is  no  moral  guilt;  but  God  might  require  an  offering  to  repair  the  omission,  and 
render  the  party  more  Tlt;il»nt.    Wilful  transgressions  were  punishable  with  death.    Numb.  15  :  30. 

'  The  high  priest.    This  is  repeated,  t.  5. 

•  R.,  v.  "The  sin  spoken  of  is  caused  by  the  priest."  L.  "To  bring  guiltiness  on  the  people."  P. 
"  According  to  the  sin  of  the  people." 

*  The  Holy  of  Holies,  before  which  the  veil  hung. 
»  II.  L.  "Of  apices."     V.  «»Grati8slmi  Domino." 

••  St.  I'aul  refers  to  this  circumstance  as  typical  of  the  place  where  the  great  Tictim  of  sin  should  be 
immolated.  Hob.  13  :  12. 


LEVITICUS    IV.  295 

to  a  clean  place,  where  the  ashes  are  poured  out :  and  he  shall  burn 
them  upon  a  pile  of  wood :  they  shall  be  burnt  in  the  place  where  the 
ashes  are  poured  out. 

13.  And  if  all  the  multitude  of  Israel,  through  ignorance^  shall  do 
that  which  is  against  the  commandment  of  the  Lord, 

14.  And  afterwards  shall  understand  their  sin,  they  shall  offer  for 
their  sin  a  calf,  and  shall  bring  it  to  the  door  of  the  tabernacle, 

15.  And  the  ancients  of  the  people  shall  put  their  hands  upon  the 
head  thereof  before  the  Lord.^  And  the  calf  being  immolated  in 
the  sight  of  the  Lord, 

16.  The  priest  who  is  anointed,  shall  carry  of  the  blood  into  the 
tabernacle  of  the  testimony, 

17.  And  shall  dip  his  finger  in  it,  and  sprinkle  it  seven  times  before 
the  veil. 

18.  And  he  shall  put  of  the  same  blood  on  the  horns  of  the  altar 
that  is  before  the  Lord,  in  the  tabernacle  of  the  testimony :  and  the 
rest  of  the  blood  he  shall  pour  at  the  foot  of  the  altar  of  holocaust, 
which  is  at  the  door  of  the  tabernacle  of  the  testimony. 

19.  And  all  its  fat  he  shall  take  off,  and  shall  burn  it  upon  the 
altar : 

20.  Doing  so  with  this  calf,  as  he  did  also  with  the  other :  and  the 
priest  interceding^  for  them,  the  Lord  will  be  merciful  to  them. 

21.  But  the  calf  itself  he  shall  carry  forth  without  the  camp,  and 
shall  burn  it  as  he  did  the  former  calf :  because  it  is  for  the  sin  of  the 
multitude. 

22.  If  a  prince  shall  sin,  and  through  ignorance  do  any  one  of  the 
things  that  the  law  of  the  Lord  forbiddeth, 

23.  And  afterwards  shall  come  to  know  his  sin ;  he  shall  offer  a 
buck-goat  without  blemish,  a  sacrifice  to  the  Lord.^^ 

24.  And  he  shall  put  his  hand  upon  its  head :  and  when  he  hath 
immolated  it  in  the  place  where  the  holocaust  is  wont  to  be  slain 
before  the  Lord,  because  it  is  for  sin, 

25.  The  priest  shall  dip  his  finger  in  the  blood  of  the  victim  for 
sin,  touching  with  it  the  horns  of  the  altar  of  holocaust,  and  pouring 
out  the  rest  at  the  foot  thereof. 


■■  V.  "Tgnoraverit."  This  implies,  according  to  II.,  a  sinful  action  proceeding  from  error,  or  inadver- 
tence,   n.  P.  add:  "  And  the  thing  be  hid  from  the  eyes  of  the  assembly." 

*  In  the  name  of  the  entire  people  they  devoted  the  bullock  to  be  sacrificed. 

'  This  refers  to  the  expiatory  character  of  the  whole  rite.  V.  "  Rogante."  So  in  v.  26,  31,  35.  I  use 
intercede  in  this  special  sense  to  express  the  sacerdotal  act,  which  V.  variously  represents.  P.  '•  Make 
an  atonement." 

"  1J31p.     "To  the  Lord-'  is  an  addition 


296  THE    BOOK    OF    LEVITICUS. 

26.  But  the  fat  he  shall  burn  upon  it,  as  is  wont  to  be  done  with 
the  victims  of  peace-offerings  :  and  the  priest  shall  intercede  for  him 
and  for  his  sin :  and  it  shall  be  forgiven  him. 

27.  And  if  any  one  of  the  people  of  the  land  shall  sin  through 
ignorance,  doing  any  of  those  things  that  are  forbidden  by  the  law 
of  the  Lord,  and  offending, 

28.  And  shall  come  to  know  his  sin,  he  shall  offer  a  she-goat  without 
blemish. 

29.  And  he  shall  put  his  hand  upon  the  head  of  the  victim  that  is 
for  sin,  and  shall  immolate  it  in  the  place  of  the  holocaust. 

30.  And  the  priest  shall  take  of  the  blood  with  his  finger,  and  shall 
touch  the  horns  of  the  altar  of  holocaust,  and  shall  pour  out  the  rest 
at  the  foot  thereof. 

31.  But  taking  away  all  the  fat,  as  is  wont  to  be  taken  away  from 
the  victims  of  peace-offerings,  he  shall  burn  it  upon  the  altar,  for  a 
sweet  savor  to  the  Lord :  and  he  shall  intercede  for  him ;  and  it  shall 
be  forgiven  him. 

32.  But  if  he  offer  of  the  flock  a  victim  for  his  sin,  an  ewe  without 
blemish ; 

33.  He  shall  put  his  hand  upon  the  head  thereof,  and  shall  immo- 
late it  in  the  place  where  the  victims  for  holocaust  are  wont  to  be 
slain. 

34.  And  the  priest  shall  take  of  its  blood  with  his  finger,  and  shall 
touch  the  horns  of  the  altar  of  holocaust,  and  the  rest  he  shall  pom- 
out  at  the  foot  thereof. 

35.  All  the^at  also  he  shall  take  away,  as  the  fat  of  the  ram  that 
is  offered  for  peace-offerings  is  wont  to  be  taken  away  ;  and  shall  burn 
it  upon  the  altar,  for  a  burnt-sacrifice  of  the  Lord :  and  he  shall 
intercede  for  him  and  for  his  sin;  and  it  shall  be  forgiven  him. 


CHAPTER  V. 

OF    OTHER   SACRIFICES    FOR    SINS. 

1.  If  any  one  sin,  and  is  adjul*ed^  as  a  witness,  either  because  he 

*  If  adjured— called  on  to  tcBtlfy.    The  conjunctions  are  used  to  Introduce  the  case. 


LEVITICUS    V.  297 

himself  hatli  seen,  or  is  privy  to  it :  if  he  do  not  telP  it,  he  shall  bear 
his  iniquity. 

2.»  Whosoever  toucheth  any  unclean  thing,  either  that  which  hath 
been  killed  by  a  beast,  or  died  of  itself,  or  any  other  creeping  thing ; 
and  forgetteth  his  uncleanness,^  he  is  guilty,  and  hath  offended : 

3.  And  if  he  touch  anything  of  the  uncleanness  of  man,  according 
to  any  uncleanness  wherewith  he  is  wont  to  be  defiled,  and  having 
forgotten  it,  come  afterwards  to  know  it,  he  shall  be  guilty  of  an 
offence. 

4.  The  person  who  sweareth,  and  uttereth  with  his  lips,  that  he 
would  do  either  evil  or  good,"*  and  pledgeth  the  same  with  an  oath, 
and  his  w^ord,  and  having  forgotten  it,  afterwards  understandeth  his 
offence,  • 

5.  Let  him  confess  his  sin,'*^ 

6.  And  offer  of  the  flocks  an  ewe-lamb,  or  a  she-goat,  and  the 
priest  shall  intercede  for  him,  and  for  his  sin : 

7.  But  if  he  be  not  able  to  offer  a  lamb,*^  let  him  offer  two  turtle- 
doves, or  two  young  pigeons^  to  the  Lord,  one  for  sin,  and  the  other 
for  a  holocaust, 

8.  And  he  shall  give  them  to  the  priest ;  who  shall  offer  the  first 
for  sin,  and  twist  back  the  head  of  it,  so  that  it  be  not  altogether 
broken  off. 

9.  And  of  its  blood  he  shall  sprinkle  the  side  of  the  altar :  and 
whatsoever  is  left,  he  shall  let  it  drop  at  the  bottom ;  because  it  is  for 
sin. 

10.  And  the  other  he  shall  burn  for  a  holocaust,  as  is  wont  to  be 
done :  and  the  priest  shall  intercede  for  him,  and  for  his  sin :  and  it 
shall  be  forgiven  him. 

11.  And  if  his  hand  be  not  able  to  offer  two  turtle-doves,  or  two 
young  pigeons,  he  shall  offer  for  his  sin  the  tenth  part  of  an  ephah  of 
flour.  He  shall  not  put  oil  upon  it,  nor  put  any  frankincense  thereon, 
because  it  is  for  sin  :^ 


^  If  he  refuse  to  testify,  he  shall  be  regarded  as  guilty,  and  require  expiation.  The  meaning  is  sus- 
pended until  V.  6,  6. 

^  P.  "If  it  be  hidden  from  hiin" — if  he  do  not  advert  to  it,  he  is  for  the  time  excused,  but  becomes 
bound  when  he  is  made  conscious  of  the  omission. 

''  Rash  swearing,  binding  oneself  without  examining  the  subject-matter,  is  punishable. 

'  II.  P.  "He  shall  confess  that  he  hath  sinned  in  that  thing."  Sept.  e^ayopevcret,  V.  takes  it  in  the 
ecclesiastical  acceptation  :  "  Agat  poenitentiam."  R.  admits  that  the  sin  was  confessed  to  the  priest 
officially,  although  not  sacramentally. 

"  nSy.     V.  "  Pecus."     Jnfra  12:  8;  Luke  2  :  24. 

■'  Regard  for  the  poor  characterizes  the  Mosaic  legislation. 

*  These  are  pointed  out  as  unnecessary,  rather  than  as  forbidden,  that  the  facility  of  compliance  may 
appear. 


298  THE    BOOK    OF    LEVITICUS. 

12.  And  he  shall  deliver  it  to  the  priest ;  who  shall  take  of  it  a 
handful,  and  shall  burn  it  upon  the  altar  for  a  memorial,^ 

13.  Interceding  in  atonement  for  him  :^^  but  the  part  that  JB  left 
he  shall  have  as  a  gift. 

14.  And  the  Lord  spake  to  Moses,  saying : 

15.  If  any  one  shall  sin  through  ignorance,  in  the  holy  things  of 
the  Lord,"  he  shall  offer  for  his  offence  a  ram  without  blemish  out  of 
the  flocks,  that  may  be  bought  for  two  shekels,^^  according  to  the 
weight  of  the  sanctuary  : 

16.  And  he  shall  make  good  the  damage  itself  which  he  hath  done, 
and  shall  add  a  fifth  part  besides,  delivering  it  to  the  priest,  who  shall 
intercede  for  him,  offering  the  ram,  and  it  shall  be  forgiven  him. 

17.  If  any  one  sin  through  ignorance,  and  do  any  of  those  things 
which  are  forbidden  by  the  law  of  the  Lord,  and  being  guilty  of  sin, 
understand  his  iniquity, 

18.  He  shall  offer  of  the  flocks  a  ram  without  blemish  to  the 
priest,  according  to  the  measure  and  estimation  of  the  sin :  and  the 
priest  shall  intercede  for  him,  because  he  did  it  ignorantly ;  and  it 
shall  be  forgiven  him ; 

19.  Because  by  mistake  he  trespassed  against  the  Lord. 


CHAPTER    VL 


OBLATION  FOR  SINS  OP  INJUSTICE  :  ORDINANCES  CONCERNING  THE  HOLOCAUSTS  AND 
THE  PERPETUAL  FIRE,  THE  SACRIFICES  OF  THE  PRIESTS,  AND  THE  SIN-OFFER- 
INGS. 

1.  The  Lord  spake  to  Moses,  saying : 

2.  Whosoever  shall  sin,  and  despising  the  Lord,^  shall  deny  to  his 

'  V.  "Ejus  qui  obtulerit."  The  handful  of  flour  burnt  on  the  altar  was  to  serve  as  a  memorial  of 
him  who  presented  the  oblation  as  a  tacit  appeal  for  pardon,  and  was  to  remind  him  of  the  necessity  of 
guarding  againft  like  faults.  11.  P.  add:  "And  burn  it  on  the  altar,  according  to  the  offerings  made  by 
flre  unto  the  Lord." 

"  V.  "  Rogans  pro  illo  et  expians.''  Two  terms  are  employed  to  express  one,  the  intercessory  act  of 
sacrifice,  by  way  of  atonement. 

"  By  inadvertent  omicsion  of  legal  ceremonies.     V.  "In  his  qua)  Domino  sunt  sanctificata." 

"  H.  P.  "With  thy  estimation  by  shekels  of  silver."  Two  MSS.  have  3  according  to.  The  estimation 
regards  the  value  of  the  victim,  namely,  two  shekels.  Supra  v.  15.  The  plural  number  is  equivalent 
to  two,  when  a  precise  numl)«r  is  not  expressed.  None  of  the  ancient  versions  render  the  pronoun. 
Kabbi  Solomon  thinks  tlmt  T  is  a  mere  reduplication. 

*  II.  P.  V.  "Contempto  Domino."  It  does  not  imply  contempt  of  Divine  authority,  since  it  is  said  of 
one  who  sinned  through  ignorance.    Supra  v.  15. 


LEVITICUS    VI.  299 

neighbor  the  thing  delivered  to  his  keeping,  in  trust  f  or  shall  extort 
anything,  or  commit  oppression  ; 

3.  Or  shall  find  a  thing  lost,  and  denying  it,  shall  also  swear 
falsely,  or  shall  do  any  other  of  the  many  things  wherein  men  are 
wont  to  sin, 

4.  Being  convicted  of  the  offence,^  he  shall  restore 

5.  All  that  he  hath  gotten^  by  fraud,  in  the  principal,  and  the  fifth 
part  besides  to  the  owner,  whom  he  wronged.^ 

6.  Moreover,  for  his  sin  he  shall  offer  a  ram  without  blemish  out  of 
the  flock,  and  shall  give  it  to  the  priest,  according  to  the  estimation 
of  the  offence  :^ 

7.  And  he  shall  intercede  for  him  before  the  Lord :  and  he  shall 
have  forgiveness  for  everything  in  the  doing  of  which  he  hath  sinned. 

8.  And  the  Lord  spake  to  Moses,  saying : 

9.  Command  Aaron  and  his  sons :  This  is  the  law  of  a  holocaust : 
It  shall  be  burnt  upon  the  altar  all  night  until  morning  -J  the  fire  shall 
be  of  the  same  altar. 

10.  The  priest  shall  be  vested  with  the  tunic  and  linen  breeches : 
and  he  shall  take  up  the  ashes  of  that  which  the  devouring  fire  hath 
burnt,  and  putting  them  beside  the  altar, 

11.  Shall  put  off  his  former  vestments,  and  being  clothed  with 
others,  shall  carry  them  forth  without  the  camp,^  to  a  very  clean 
place. 

12.  And  the  fire  on  the  altar  shall  be  always  burning:  and  the  priest 
shall  feed  it,  putting  wood  on  it  every  day  in  the  morning,  and  laying 
on  the  holocaust,  shall  burn  thereupon  the  fat  of  the  peace-offerings. 

13.  This  is  the  perpetual  fire  which  shall  never  go  out  on  the  altar. 

14.  This  is  the  law  of  oblations,^  which  the  children  of  Aaron  shall 
offer  before  the  Lord,  before  the  altar. 


'  H.  P.  "In  that  which  was  delivered  to  him  to  keep,  or  in  fellowship." 

*  The  text  does  not  express  judicial  conviction,  which  would  subject  him  to  a  penalty  of  double  the 
wrong.  Exod.  20  :  9.     P.  "Because  he  hath  sinned,  and  is  guilty." 

*  The  text  does  not  regard  his  intention,  but  the  act,  which  it  marks  in  great  detail.  II.  P.  "  He  shall 
restore  that  which  he  took  violently  away,  or  the  thing  which  he  hath  deceitfully  gotten,  or  that  which 
was  delivered  to  him  to  keep,  or  the  lost  thing  which  he  found,  or  all  that  about  which  he  hath  sworn 
falsely."    V.  abridges. 

'  H.  P.  "In  the  day  of  his  trespass-offering."  tv  rinepa  'iXcYX^n,  t^*  day  in  which  he  reproves  him- 
self, being  made  conscious  of  his  fault. 

«  II.  P.  "With  thy  estimation."  The  value  of  the  victim  was  fixed  at  two  shekels,  with  provision  for 
cases  in  which  poverty  prevented  its  being  offered.  Supra  5  :  15.  V.  adds  :  "  Mensuramque."  The  first 
seven  ver.ses  are  attached  to  the  preceding  chapter  in  ed.  P.,  V.,  ?. 

■"  It  was  perpetually  burning,  in  token  of  the  perpetual  worship  of  the  Deity.     Infra  12  :  13. 

'  V.  "Usque  ad  favillam  consumi  faciet."    This  is  a  periphrase. 

*  V.  "Sacriflcii  et  libamentorum."  The.se  terms  are  put  for  Minca,  the  flour  offering.  Libamenta  is 
used  as  libamina  by  i>ilius  Italicus,  i.  v.    Libum  is  taken  for  a  cake,  made  of  honey,  meal,  and  oil. 


300  THE    BOOK    OF    LEVITICUS. 

15.  The  priest  shall  take  a  handful  of  flour  tempered  with  oil,  and 
all  the  frankincense  that  is  put  upon  the  flour :  and  he  shall  burn  it 
on  -the  altar  for  a  memorial  of  most  sweet  odor  to  the  Lord : 

16.  And  the  remainder  of  the  flour  Aaron  and  his  sons  shall  eat, 
without  leaven :  and  he  shall  eat  it  in  the  holy  place  of  the  court  of 
the  tabernacle.^'' 

17.  And  therefore  it  shall  not  be  leavened,  because  part  thereof  is 
ofiered  for  the  burnt-sacrifice  of  the  Lord.  It  shall  be  most  holy, 
as  is  that  which  is  ofi'ered  for  sin  and  for  trespass. 

18.  The  males  only  of  the  race  of  Aaron  shall  eat  it.  It  shall  be 
an  everlasting  ordinance  in  your  generations,  concerning  the  sacrifices'^ 
of  the  Lord :  Every  one  that  toucheth  them  shall  be  holy.'^ 

19.  And  the  Lord  spake  to  Moses,  saying  : 

20.  This  is  the  oblation  of  Aaron,  and  of  his  sons,  which  they 
must  ofi*er  to  the  Lord,  in  the  day  when  they  are  anointed.  They 
shall  ofier  the  tenth  part  of  an  ephah  of  flour,  for  a  perpetual  sacri- 
fice, half  of  it  in  the  morning,  and  half  of  it  in  the  evening : 

21.  It  shall  be  tempered  with  oil,  and  shall  be  fried  in  a  pan.'^ 

22.  And  the  priest  who  rightfully  succeedeth  his  father,  shall  oiFer 
it  hot,  for  a  most  sweet  odor  to  the  Lord  :  and  it  shall  be  wholly  burnt 
on  the  altar.^^ 

23.  For  every  oblation  of  the  priest  shall  be  consumed  with  fire ; 
neither  shall  any  man  eat  thereof. 

24.  And  the  Lord  spake  to  Moses,  saying  : 

25.  Say  to  Aaron  and  his  sons  :  This  is  the  law  of  the  victim  for 
sin :  In  the  place  where  the  holocaust  is  offered,  it  shall  be  immolated 
before  the  Lord.     It  is  most  holy. 

26.  The  priest  who  offereth  it,  shall  eat  it  in  a  holy  place,  in  the 
court  of  the  tabernacle." 

27.  Whatsoever  shall  touch  the  flesh  thereof,  shall  be  holy.  If  a 
garment  be  sprinkled  with  its  blood,  it  shall  be  washed  in  a  holy 
place. 

28.  And  the  earthen  vessel  wherein  it  was  boiled,  shall  be  broken : 


'"  ThfB  was  deemed  a  participntlon  in  the  sacrifice,  and  therefore  Umitod  to  a  holy  place. 

"  V.  •'  De  RacriflcHs."     It  \b  used  with  great  latitude  for  various  oblations. 

"  It  was  necessary  to  be  free  from  lo^;al  defilement,  in  order  to  partalte  of  them. 

'*  The  text  is  fuller.  H.  V.  "  In  a  pan  It  shall  be  made  with  oil :  and  when  it  is  baken,  thon  fhalt  bring 
it  in :  and  the  baken  pieces 'of  the  meat-offering  thou  shalt  offer." 

"  These  rites  are  not  without  meaning.    The  fervor  with  which  priests  should  minister  is  intimated. 

"  II.  P.  "Of  the  congregation."  This  regards  ordinary  sinoffrrings.  The  Tictim  which  was  offered 
on  occasion  of  the  priest's  entering  Into  the  tabernacle  to  sprinkle  the  veil  with  its  blood,  was  wholly 
consumed,    fiupra  4:6;  infra  80 ;  Ileb.  13 :  11. 


LEVITICUS    VII.  301 

but  if  the  vessel  be  of  brass,  it  shall  be  scoured,  and  washed  with 
water. 

29.  Every  male  of  the  priestly  race  shall  eat  of  the  flesh  thereof, 
because  it  is  most  holy. 

30.  For  the  victim  that  is  slain  for  sin,  the  blood  of  which  is  car- 
ried into  the  tabernacle  of  the  testimony  to  make  atonement  in  the 
sanctuary,  shall  not  be  eaten,  but  shall  be  burnt  with  fire. 


CHAPTER    yil. 

OF    SACRIFICES    FOR    TRESPASSES   AND    THANKS-OFFERINGS.      NO   FAT   NOR   BLOOD    IS 

TO    BE   EATEN. 

1.  This  also  is  the  law  of  the  sacrifice  for  a  trespass :  It  is  most 
holy: 

2.  And  where  the  holocaust  is  immolated,  the  victim  also  for  a 
trespass  shall  be  slain  :  the  blood  thereof  shall  be  poured  round  about 
the  altar. 

3.  They  shall  ofier  thereof  the  tail  and  the  fat  that  covereth  the 
entrails : 

4.  The  two  kidneys,  and  the  fat  which  is  by  the  flanks,  and  the 
caul  above  the  liver  with  the  kidneys. 

5.  And  the  priest  shall  burn  them  upon  the  altar :  it  is  the  burnt- 
sacrifice  of  the  Lord  for  a  trespass. 

6.  Every  male  of  the  priestly  race,^  shall  eat  this  flesh  in  a  holy 
place,  because  it  is  most  holy. 

7.  As  the  sacrifice  for  sin  is  offered,  so  is  also  that  for  a  trespass  : 
the  same  shall  be  the  law  of  both  these  sacrifices :  it  shall  belong  to 
the  priest  who  off"ereth  it.'' 

8.  The  priest  who  off'ereth  the  victim  of  holocaust,  shall  have  its 
skin.^ 

9.  And   every  oblation  of  flour  that  is   baked  in  the  oven,   and 


*  It  was  his  privilege,  which,  however,  he  could  exercise  only  in  a  holy  place. 
'  II.  P.  "That  maketh  atonement  therewith." 
'  The  rest  was  burned.    The  text  is  fuller. 


302  THE    BOOK    OF    LEVITICUS. 

whatsoever  is  dressed  on  the  gridiron,  or  in  the  frying-pan,  shall  be- 
long to  the  priest  that  offereth  it  :* 

10.  Whether  they  be  tempered  with  oil,  or  dry,  all  the  sons  of 
Aaron  shall  have  one  as  much  as  another. 

11.  This  is  the  law  of  the  sacrifice^  of  peace-offerings  that  is  offered 
to  the  Lord. 

12.  If  the  oblation  be  for  thanksgiving,  they  shall  offer  loaves 
without  leaven  tempered  with  oil,  and  unleavened  wafers  anointed 
with  oil,  and  fine  flour  fried,  and  cakes  tempered  and  mingled  with 
oil: 

13.  Moreover  loaves  of  leavened  bread  with  the  sacrifice  of  thanks- 
giving which  is  offered  for  peace-offerings : 

14.  Of  which  one  shall  be  offered  to  the  Lord  for  first-fruits,^ 
and  shall  belong  to  the  priest  who  shall  pour  out  the  blood  of  the 
victim. 

15.  And  the  flesh  of  it  shall  be  eaten  the  same  day,  neither  shall 
any  of  it  remain  until  the  morning. 

16.  If  any  man  by  vow,  or  of  his  own  accord,  offer  a  sacrifice,  it 
shall  in  like  manner  be  eaten  the  same  day :  and  if  any  of  it  remain 
until  the  morrow,  it  is  lawful  to  eat  it : 

17.  But  whatsoever  shall  be  found  on  the  third  day  shall  be  con- 
sumed with  fire. 

18.  If  any  man  eat  of  the  flesh  of  the  victim  of  peace-offerings  on 
the  third  day,  the  oblation  shall  be  of  no  effect,  neither  shall  it  profit 
the  offerer :  yea,  rather  whatsoever  soul  shall  defile  herself  with  such 
meat,  shall  be  guilty  of  transgression. 

19.  The  flesh  that  toucheth  any  unclean  thing,  shall  not  be  eaten, 
but  shall  be  burnt  with  fire :  he  who  is  clean  shall  eat  of  it. 

20.  If  any  one  that  is  defiled  shall  eat  of  the  flesh  of  the  sacrifice 
of  peace-offerings,  which  is  offered  to  the  Lord,  he  shall  be  cut  off 
from  his  people.^ 

21.  And  he  that  hath  touched  the  un cleanness  of  man,  or  of  beast, 
or  of  anything  that  can  defile,  and  shall  eat  of  such  kind  of  flesh,® 
shall  be  cut  off  from  his  people. 


*  The  baked  offerings  belonged  to  the  priest  who  offered  them ;  the  unbaked  flour  was  dWidcd  among 
the  sons  of  Aaron. 

*  This  law  regards  the  accompanying  flour-offering. 

"  II.  i*.  "  A  heave-olTerlng."  This  offering  was  so  styled,  because  it  was  lifted  up  by  the  priest.  V. 
uses  "  primitio)"  with  great  latitude  for  any  offering. 

■"  This  is  understood  by  many  of  the  forfeiture  of  religious  privileges. 

■  P.  "  Any  abominable  unclean  thing."  Houbigant  suggests  that,  instead  of  Yp\ifi  we  should  read 
inji^,  as  supra  6:2;  "  reptile,"  as  in  Sam.  and  6  M8S. 


LEVITICUS    VII.  303 

22.  And  the  Lord  spake  to  Moses,  saying : 

23.  Say  to  the  children  of  Israel :  The  fat  of  a  sheep,  and  of  an 
ox,  and  of  a  goat,  ye  shall  not  eat. 

24.  The  fat  of  a  beast  that  hath  died  of  itself,  and  of  a  beast  that 
was  torn  by  another  beast,  ye  shall  have  for  divers  uses.^ 

25.  If  any  man  eat  the  fat  that  should  be  offered  for  the  burnt- 
sacrifice  of  the  Lord,  he  shall  perish  from  his  people. 

26.  Moreover  ye  shall  not  eat  the  blood  of  any  creature  whatsoever, 
whether  of  birds  or  beasts.^*^ 

27.  Every  one  that  eateth  blood  shall  perish  from  the  people. 

28.  And  the  Lord  spake  to  Moses,  saying  : 

29.  Speak  to  the  children  of  Israel,  saying :  He  that  offereth  a 
victim  of  peace-offerings  to  the  Lord,  let  him  offer  therewith  the  ob- 
lation also.^^ 

30.  He  shall  hold  in  his  hands  the  fat  of  the  victim,  and  the 
breast :  and  when  he  hath  offered  and  consecrated  both  to  the  Lord, 
he  shall  deliver  them  to  the  priest, ^^ 

31.  Who  shall  burn  the  fat  upon  the  altar :  but  the  breast  shall 
belong  to  Aaron  and  his  sons. 

32.  The  right  shoulder  also  of  the  victims  of  peace-offerings  shall 
fall  to  the  priest  for  first-fruits. 

33.  He  among  the  sons  of  Aaron,  that  offereth  the  blood,  and  the 
fat,  shall  have  the  right  shoulder  also  for  his  portion. 

34.  For  the  breast  that  is  elevated  and  the  shoulder  that  is  sepa- 
rated" I  have  taken  of  the  children  of  Israel,  from  off  their  victims 
of  peace-offerings,  and  have  given  them  to  Aaron  the  priest,  and  to 
his  sons,  by  a  law  forever,  from  all  the  people  of  Israel. 

35.  This  is  the  anointing  of  Aaron  and  his  sons,^''  in  the  ceremonies 
of  the  Lord,  in  the  day  when  Moses  presented  them,^^  that  they  might 
do  the  office  of  priesthood. 


'  It  was  unwholesome  to  eat  such  fat,  which,  however,  might  be  put  to  some  other  u?e.  H.  P.  "  But 
ye  shall  in  nowise  eat  of  it." 

**  H.  P.  "  In  any  of  your  dwellings."  The  blood  of  fishes,  which  is  not  equally  inflammatory,  was 
not  forbidden. 

^'  The  oblation  Corbax  may  be  understood  of  the  portion  to  be  given  to  the  priest.  V.  refers  it  to  the 
flour-offering,  which  it  describes  as  often  elsewhere:  "Id  est,  libamenta  ejus."  Minca  is  the  term  by 
which  it  is  generally  expressed. 

^^  "That  the  breast  may  be  waved  for  a  wave-offering." 

"  H.  P.  "The  wave-breast  and  the  heave-shoulder."  The  manner  of  presenting  them  is  indicated  in 
the  text.    V.  *•  Pectusculum  enim  elevationis,  et  humerum  separationis." 

"  Their  unction  and  consecration  as  priests  gave  them  these  privileges  and  rights.  R.  takes  it  to  mean 
"the  measure"— the  standard  of  their  rights. 

**  II.  P.  "In  the  day  that  he  anointed  them." 


304  THE    BOOK    OF    LEVITICUS. 

36.  And  the  things  that  the  Lord  commanded  to  be  given  them  by 
the  children  of  Israel,^^  by  a  perpetual  observance  in  their  genera- 
tions. 

37.  This  is  the  law  of  holocaust,^''  and  of  the  sacrifice  for  sin,  and 
for  trespass,  and  for  consecration,^^  and  the  victims  of  peace-offerings : 

38.  Which  the  Lord  appointed  to  Moses  in  Mount  Sinai, ^^  when  He 
commanded  the  children  of  Israel  to  offer  their  oblations  to  the  Lord 
in  the  desert  of  Sinai. 


CHAPTER  VIIL 

MOSES   CONSECRATETH    AARON   AND    HIS    SONS. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Take  Aaron  with  his  sons,  their  vestments,  and  the  anointing 
oil,  a  calf  for  sin,  two  rams,  a  basket  with  unleavened  bread : 

3.  And  thou  shalt  gather  together  all  the  congregation  to  the  door 
of  the  tabernacle. 

4.  And  Moses  did  as  the  Lord  commanded.  And  all  the  multitude 
being  gathered  together  before  the  door  of  the  tabernacle, 

5.  He  said :  This  is  the  thing  that  the  Lord  commanded  to  be  done. 

6.  And  immediately  he  presented  Aaron  and  his  sons :  and  when 
he  had  washed  them, 

7.  He  vested  the  high  priest  with  the  straight  linen  garment,  gird- 
ing him  with  the  girdle,  and  putting  on  him  the  violet  tunic,^  and  over 
it  he  put  the  ephod, 

8.  And  binding  it  with  the  girdle,  he  fitted  it  to  the  breastplate,  on 
which  was  Doctrine  and  Truth.^ 

9.  He  put  also  the  mitre  upon  his  head :  and  upon  the  mitre  over 
the  forehead,  he  put  the  plate  of  gold,  the  holy  crown,^  as  the  Lord 
commanded  him. 


••  H.  P.  "  Oat  of  the  offerings  of  the  Lord  made  by  fire."    L.  **  From  the  fire-offerings." 

"  U.  P.  "Of  the  meatoffering."    This  is  Independent  of  what  follows :  "The  sin-offering." 

"  n.  P.  "Of  the  consecrations.*'  L.  "Of  the  consecration-offering."  The  rites  employed  in  conse- 
crating priests  are  referred  to. 

"  The  details  of  the  law  were  giren,  in  a  great  measure,  after  the  erection  of  the  tabernacle;  but  it 
Ltegan  to  be  delivered  at  Mount  Sinai. 

*■  Exod.  29 :  35 ;  40  :  13.  »  V.  "  Hyacinthina.'    II.  P.  have  not  the  color. 

^  II.  P.  "  The  Urim  and  TnoMMiM."    Light  and  Perfection.    V.  abridges. 

♦  V.  "Consecratam  in  sanctiflcatione."  The  crown  with  the  plato  Inacribed :  Holy  to  the  Lord,  in 
understood. 


LEVITICUS    VIII.  305 

10.  He  took  also  tlie  anointing  oil,  with  which  he  anointed  the 
tabernacle,  with  all  its  furniture. 

11.  And  when  he  had  sanctified  and  sprinkled  the  altar  seven  times, 
he  anointed  it,  and  all  its  vessels, .  and  the  laver  with  the  foot  he 
sanctified  with  the  oil. 

12.  And  he  poured  it  upon  Aaron's  head  :^  and  he  anointed  and 
consecrated  him : 

13.  And  after  he  had  brought  his  sons,  he  vested  them  with  linen 
tunics,  and  girded  them  with  girdles,  and  put  mitres  on  them,  as  the 
Lord  commanded. 

14.  He  ofi*ered  also  the  bullock  for  sin :  and  when  Aaron  and  his 
sons  had  put  their  hands  upon  its  head, 

15.  He  immolated  it ;  and  took  the  blood,  and  dipping  his  finger 
in  it,  he  touched  the  horns  of  the  altar  round  about :  which  being 
expiated,  and  sanctified,  he  poured  the  rest  of  the  blood  at  the  bottom. 

16.  But  the  fat  that  was  upon  the  entrails,  and  the  caul  above  the 
liver,  and  the  two  little  kidneys,  with  their  fat,  he  burnt  upon  the 
altar : 

IT.  And  the  bullock,  with  the  skin,  and  the  flesh,  and  the  dung,  he 
burnt  without  the  camp,  as  the  Lord  had  commanded. 

18.  He  off*ered  also  a  ram  for  a  holocaust ;  and  when  Aaron  and 
his  sons  had  put  their  hands  upon  its  head, 

19.  He  immolated  it ;  and^  poured  the  blood  round  about  upon  the 
altar. 

20.  And  cutting  the  ram  into  pieces,  the  head,  and  the  joints,  and 
the  fat,  he  burnt  in  the  fire, 

21.  Having  first  washed  the  entrails,  and  the  feet :  and  the  whole 
ram  he  burnt  upon  the  altar ;  because  it  was  a  holocaust  of  most 
sweet  odor  to  the  Lord,  as  He  commanded  him. 

22.  He  ofiered  also  the  second  ram,  in  the  consecration  of  priests  : 
and  Aaron  and  his  sons  put  their  hands  upon  its  head : 

23.  And  when  Moses  had  immolated  it,  he  took  of  its  blood,  and 
touched  the  tip  of  Aaron's  right  ear,  and  the  thumb  of  his  right 
hand,  and  in  like  manner  also  the  great  toe  of  his  right  foot. 

24.  He  presented  also  the  sons  of  Aaron  :  and  when  with  the  blood 
of  the  ram  that  was  immolated,^  he  had  touched  the  tip  of  the  right 
ear  of  every  one  of  them,  and  the  thumbs  of  their  right  hands,  and 


»  Eccl.  45  :  18.    The  unction  of  the  head  was  peculiar  to  the  high  priest. 
II.  P.  "Moses."  '  V.  "  De  sanguine  arietis  immolati."    This  is  added. 

20 


306  THE    BOOK    OF    LEVITICUS. 

the  great  toes  of  their  right  feet,^  the  rest  he  poured  on  the  altar 
round  about : 

25.  But  the  fat,  and  the  tail,  and  all  the  fat  that  covereth  the 
entrails,  and  the  caul  above  the  liver,  and  the  two  kidneys  with  their 
fat,  and  with  the  right  shoulder,  he  separated. 

26.  And  taking  out  of  the  basket  of  unleavened  bread,  which  was 
before  the  Lord,  a  loaf  without  leaven,  and  a  cake  tempered  with  oil, 
and  a  wafer,  he  put  them  upon  the  fat,  and  the  right  shoulder, 

27.  Delivering  all  to  Aaron,  and  to  his  sons :  who  having  lifted 
them  up  before  the  Lord, 

28.  He  took  them  again  from  their  hands,  and  burnt  them  upon 
the  altar  of  holocaust,  because  it  was  the  oblation  of  consecration,  for 
a  sweet  odor  of  sacrifice  to  the  Lord. 

29.  And  he  took  of  the  ram  of  consecration,  the  breast  for  his 
portion,  elevating  it  before  the  Lord,  as  the  Lord  commanded  him. 

30.  And  taking  the  anointing  oil,  and  the  blood  that  was  upon  the 
altar,  he  sprinkled  Aaron,  and  his  vestments,  and  his  sons,  and  their 
vestments  with  it.^ 

31.  And  when  he  had  sanctified  then;i  in  their  vestments,  he  com- 
manded them,  saying  :  Boil  the  flesh  before  the  door  of  the  tabernacle, 
and  there  eat  it.  Eat  ye  also  the  loaves  of  consecration,  that  are 
laid  in  the  basket,  as  the  Lord  commanded  me,  saying :  Aaron  and 
his  sons  shall  eat  them  '}^ 

32.  And  whatsoever  shall  be  left  of  the  flesh  and  the  loaves,  shall 
be  consumed  with  fire. 

33.  And  ye  shall  not  go  out  of  the  door  of  the  tabernacle  for  seven 
days,  until  the  day  on  which  the  time  of  your  consecration  shall  be 
expired  :  for  in  seven  days  the  consecration  is  finished  : 

34.  As  at  this  present  it  hath  been  done,  that  the  rite  of  the  sacri- 
fice might  be  accomplished.^^ 

35.  Day  and  night  shall  ye  remain  in  the  tabernacle,  observing 
the  watches  of  the  Lord,  lest  ye  die :  for  so  it  hath  been  commanded 
me. 

36.  Aifd  Aaron  and  his  sons  did  all  things  which  the  Lord  spake 
by  Moses. 


*  The  entire  consecration  of  the  individual  waa  fully  expressed  by  these  solemn  rites. 
The  text  is  fuller.  "  Kxod.  23 :  32.    Ivfra  24  :  9. 

P.  "  To  make  an  atonement  for  you." 


LEVITICUS     IX.  307 


CHAPTER    IX. 

AARON    OFFERETII    SACRIFICE    FOR    HIMSELF    AND    THE    PEOPLE.      FIRE    COMETH    FROM 
THE    LORD    UPON    THE    ALTAR. 

1.  And  when  the  eighth  day  was  come,  Moses  called  Aaron  and 
his  sons,  and  the  ancients  of  Israel  ;^  and  said  to  Aaron : 

2.  Take  of  the  herd  a  calf  for  sin,  and  a  ram  for  a  holocaust,  both 
without  blemish,  and  oifer  them  before  the  Lord. 

3.  And  to  the  children  of  Israel  thou  shalt  say  :  Take  ye  a  he-goat 
for  sin,  and  a  calf,  and  a  lamb,  both  of  a  year  old,  and  without  blemish, 
for  a  holocaust, 

4.  Also  a  bullock  and  a  ram  for  peace-oiferings  :  and  immolate  them 
before  the  Lord,  offering  for  the  oblation  of  every  one  of  them  flour 
tempered  with  oil :  for  to-day  the  Lord  will  appear  to  you. 

5.  They  brought  therefore  all  things  that  Moses  commanded  before 
the  door  of  the  tabernacle :  where  when  all  the  multitude  stood, 

6.  Moses  said  :  This  is  the  thing^  which  the  Lord  hath  commanded  : 
do  ity  and  His  glory  will  appear  to  you.^ 

7.  And  he  said  to  Aaron  :  Approach  to  the  altar,  and  offer  sacrifice 
for  thy  sin  :  offer  the''  holocaust,  and  intercede^  for  thyself  and  for  the 
people  :  and  when  thou  hast  slain  the  people's  victim,  intercede  for 
them  as  the  Lord  hath  commanded. 

8.  And  forthwith  Aaron  approaching  the  altar,  immolated  the  calf 
for  his  sin : 

9.  And  his  sons  brought  him  the  blood  of  it :  and  he  dipped  his 
finger  in  it,  and  touched  the  horns  of  the  altar,  and  poured  the  rest 
at  the  foot  thereof. 

10.  And  the  fat,  and  the  little  kidneys,  and  the  caul  above  the  liver 
of  the  sin-offering,  he  burnt  upon  the  altar,  as  the  Lord  commanded 
Moses : 

11.  But  the  flesh  and  hide  he  burnt  with  fire  without  the  camp. 


*  The  chief  men.    These  were  men  whose  age  and  merits  gave  them  influence. 
Exod.  29 : 1. 

Moses  confidently  promised  a  Divine  manifestation  by  the  miraculous  descent  of  fire  to  consume  the 
▼ictims. 

*  H.  P.  "Thy."  »  v.  " Deprecare"— supplicate.    P.  "Make  an  atonement." 


308  THE    BOOK    OF    LEVITICUS. 

12.  He  immolated  also  the  victim  of  holocaust :  and  his  sons  brought 
him  its  blood,  which  he  poured  round  about  on  the  altar. 

13.  And  the  victim  being  cut  in  pieces,  they  brought  to  him  the 
head  and  all  the  pieces ;  all  which  he  burnt  upon  the  altar, 

14.  Having  first  washed  the  entrails  and  the  feet  with  water. 

15.  Then  offering  for  the  sin  of  the  people,  he  slew  the  he-goat : 
and  expiating  the  altar, 

16.  He  offered  the  holocaust : 

17.  Adding  the  oblation,^  which  is  offered  withal,  and  burning  it 
upon  the  altar,  besides  the  morning  holocaust. 

18.  He  immolated  also  the  bullock  and  the  ram,  the  peace-offerings 
of  the  people :  and  his  sons  brought  him  the  blood,  which  he  poured 
upon  the  altar  round  about. 

19.  The  fat  also  of  the  bullock,  and  the  tail  of  the  ram,  and  the 
two  little  kidneys,  with  their  fat,  and  the  caul  above  the  liver, 

20.  They  put  upon  the  breasts.  And  after  the  fat  was  burnt  upon 
the  altar, 

21.  Aaron  separated  their  breasts,  and  the  right  shoulders,  waving 
them  before  the  Lord,'  as  Moses  had  commanded. 

22.  And  stretching  forth  his  hands  to  the  people,  he  blessed  them  :^ 
and  so  having  offered  the  victims  for  sin,  and  the  holocausts,  and  the 
peace-offerings,  he  came  down. 

23.  And  Moses  and  Aaron  went  into  the  tabernacle  of  the  testi- 
mony, and  afterwards  came  forth  and  blessed  the  people.  And  the 
glory  of  the  Lord  appeared  to  all  the  multitude : 

24.  And  behold,  a  fire  coming  forth  from  the  Lord,  devoured  the 
holocaust,  and  the  fat  that  was  upon  the  altar  :^  which,  when  the 
multitude  saw,  they  praised  the  Lord,'^  falling  on  their  faces." 


<'  V.  "  Addens  in  sacriflcio  libaments  quae  pariter  offerantur/'  This  is  merely  intended  to  express  the 
flour-offering,  Minca,  which  usually  accompanied  the  sacrifice. 

^  P.  "  Waved,  for  a  wave-offer  in  j.^'' 

*  The  extension  of  the  hands  towards  the  people  expressed  the  desire  of  Moses,  that  God  would  Touch- 
safe  to  impart  His  blessings  to  them.  The  act  was  probably  simple,  without  any  other  gesture,  as  hands 
were  placed  over  victims. 

•  2  Mac.  2 :  10.    The  fire  was  previoosly  announced  by  Moses  as  the  glory  of  the  Lord.    Supra  v.  6. 

"  V.  '•  They  shouted."  "  Through  profound  reverence  for  the  Divine  Majesty. 


LEVITICUS    X.  309 


CHAPTER   X. 

NADAB  AND  ABIU,  FOR  OFFERING  STRANGE  FIRE,  ARE  BURNED  UP.  PRIESTS  ARE 
FORBIDDEN  TO  DRINK  WINE,  WHEN  THEY  ENTER  INTO  THE  TABERNACLE.  THE 
LAW  OF  EATING  THE  HOLY  THINGS. 

1.  And  Nadab  and  Abiu,  the  sons  of  Aaron,  taking  their  censers, 
put  fire  therein,  and  incense  on  it,  ofi*ering  before  the  Lord  strange 
fire  ;^  which  was  not  commanded  them. 

2.  And  fire  coming  out  from  the  Lord  destroyed^  them :  and  they 
died  before  the  Lord. 

3.  And  Moses  said  to  Aaron  :  This  is  what  the  Lord  hath  spoken  -? 
I  will  be  honored  in  those  who  approach  to  Me  ;  and  I  will  be  glorified 
in  the  sight  of  all  the  people.     And  Aaron  held  his  peace. 

4.  And  Moses  called  Misael  and  Elisaphan,  the  sons  of  Oziel,  the 
uncle  of  Aaron,  and  said  to  them :  Go,  and  take  away  your  brethren 
from  before  the  sanctuary,  and  carry  them  without  the  camp. 

5.  And  they  went  forthwith,  and  took  them  as  they  lay,  vested 
with  linen  tunics,  and  cast  them  forth,  as  they  had  been  commanded. 

6.  And  Moses  said  to  Aaron,  and  to  Eleazar  and  Ithamar,  his  sons  : 
Uncover  not  your  heads,  and  rend  not  your  garments,'^  lest  perhaps 
ye  die,  and  indignation  come  upon  all  the  congregation.  Let  your 
brethren,  and^  all  the  house  of  Israel,  bewail  the  burning  which  the 
Lord  hath  kindled : 

7.  But  ye  shall  not  go  out  of  the  door  of  the  tabernacle ;  other- 
wise ye  shall  perish :  for  the  anointing  oil  is  on  you.  And  they  did 
all  things  according  to  the  word  of  Moses.^ 

8i  The  Lord  also  said  to  Aaron  : 

9.  Ye  shall  not  drink  wine  nor  anything  that  may  make  drunk, 
thou  nor  thy  sons,  when  ye  enter  into  the  tabernacle  of  the  testimony, 


*  Fire  diflferent  from  that  which  was  used  in  the  panctuary.  Numb.  3:4;  26  :  61 ;  1  Par.  24  :  2. 

^  H.  P.  "Devoured  them."  It  appears  only  to  have  struck  them  dead,  without  consuming  even  their 
clothes.    They  were  struck  as  with  a  flash  of  lightning. 

^  The  words  are  nowhere  recorded ;  but  they  may  be  taken  as  then  uttered,  as  illustrated  by  the 
awful  event:  "This  is  what  the  Lord  speaketh."  So  striking  a  visitation  was  calculated  to  fill  with  ter 
ror  the  ministers  of  the  sanctuary. 

*  They  were  forbidden  to  give  signs  of  mourning,  lest  they  f»bould  seem  to  complain  of  the  Divintj 
dt-'cree. 

'-  The  conjunction  is  in  5  MSS.  K.  "^  2  Mac.     :  11. 


':5lU  THE    BOOK    OF    LEVITICUS. 

lest  ye  die  'J  because^  it  is  an  everlasting  statute  through  your  genera- 
tions : 

10.  And  that  ye  may  have  knowledge  to  discern  between  holy  and 
unholy,  between  unclean  and  clean  : 

11.  And  may  teach  the  children  of  Israel  all  My  ordinances  which 
the  Lord  hath  spoken  to  them  by  Moses. 

12.  And  Moses  spake  to  Aaron,  and  to  Eleazar  and  Ithamar,  his 
sons,  who  were  left :  Take  the  oblation  that  remaineth  of  the  offerings 
of  the  Lord,  and  eat  it  without  leaven  beside  the  altar ;  because  it  is 
most  holy. 

13.  And  ye  shall  eat  it  in  a  holy  place :  because  it  is  given  to  thee 
and  thy  sons  of  the  offerings^  of  the  Lord,  as  it  hath  been  commanded 
me. 

14.  The  breast  also  that  is  offered,  and  the  shoulder  that  is  sepa- 
rated, ye  shall  eat  in  a  most  clean  place,  thou,  and  thy  sons,  and  thy 
daughters  with  thee :  for  they  are  set  aside  for  thee  and  thy  children, 
of  the  victims  of  peace-offerings  of  the  children  of  Israel ; 

15.  Because  they  have  elevated  before  the  Lord  the  shoulder  and 
the  breast,  and  the  fat  that  is  burnt  on  the  altar :  and  they  belong  to 
thee  and  to  thy  sons  by  a  perpetual  law,  as  the  Lord  hath  commanded. 

16.  When  Moses^"  sought  for  the  buck-goat,  that  had  been  offered 
for  sin,  he  found  that  it  was  burnt :  and  being  angry  with  Eleazar 
and  Ithamar,  the  sons  of  Aaron  who  were  left,  he  said : 

17.  Why  did  ye  not  eat  in  the  holy  place  the  sacrifice  for  sin, 
which  is  most  holy,  and  given  to  you,  that  ye  may  bear  the  iniquity 
of  the  people,  and  may  intercede  for  them  in  the  sight  of  the  Lord  ? 

18.  Behold  none  of  its  blood  hath  been  carried  within  the  holy 
place,  and  ye  ought  to  have  eaten  it  in  the  sanctuary,  as  was  com- 
manded.^^ 

19.  Aaron  answered  :  This  day  the  victim  for  sin  and  the  holocaust 
have  been  offered  before  the  Lord:  and  what  thou  seest  hath  happened 
to  me :  how  could  I  eat  it,  or  please  the  Lord  in  the  ceremonies,  hay- 
ing a  sorrowful  heart  V^ 

20.  Which  when  Moses  heard  he  was  satisfied. 


^  This  strirl  |)r(  )ii)>iti<Mi  was  givun,  to  take  away  all  danger  of  oxcess. 

>  It  i8  addtil.  '  v.  "  Oblationibus."    H.  P.  "  Made  by  fire."     Also  t.  13. 

•'  v.  "Inter  ha-c."    It  in  by  way  of  transition.  "  II.  1'.  "As  I  commanded." 

"  The  sadnoRB  with  which  hu  was  overwhelmed  on  the  death  of  his  sons  disqualified  him  from  that 
duty.    "  In  the  ceremonies"  is  a  free  Tcrsion. 


LEVITICUS    XI.  311 


CHAPTER    XL 

THE    niSTlXCTIOX    OF    CLEAN    AND    UNCLEAN    ANIMALS. 

1.  And  the  Lord  spake  to  Moses  and  Aaron,  sayiiig  : 

2.  Say  to  the  children  of  Israel :  These  are  the  animals  which  ye 
are  to  eat  of  all  the  beasts  of  the  earth. ^ 

3.  Whatever  hath  the  hoof  divided,  and  cheweth  the  cud  among 
the  beasts,  ye  shall  eat. 

4.  But  whatsoever  cheweth  the  cud,  and  hath  a  hoof,  but  divideth 
it  not,  as  the  camel,^  ye  shall  not  eat ;  but  ye  shall  reckon  it  among 
the  unclean.^ 

5.  The  coney''  which  cheweth  the  cud,  but  divideth  not  the  hoof,  is 
unclean  : 

6.  The  hare^  also  :  for  it  too  cheweth  the  cud,  but  divideth  not  the 
hoof. 

7.  And  the  swine,*'  which,  though  it  divideth  the  hoof,  cheweth  not 
the  cud  : 

8.  Of  their  flesh  ye  shall  not  eat ;  nor  shall  ye  touch  their  car- 
casses :  because  they  are  unclean  to  you. 

9.  These  are  the  things  which  breed  in  the  waters,  and  which  it  is 
lawful  to  eat.^  Whatever  hath  fins  and  scales,  as  well  in  the  sea,  as 
in  the  rivers,  and  the  pools,  ye  shall  eat. 

10.  But  whatsoever  hath  not  fins  and  scales,  of  those  things  that 
move  and  live  in  the  waters,  shall  be  an  abomination  to  you, 

11.  And  detestable  :  their  flesh  ye  shall  not  eat,  and  their  carcasses 
ye  shall  avoid. 

12.  All  that  have  not  fins  and  scales,  in  the  waters,  shall  be  un- 
clean. 

*  Deut.  14:4.  The  Israelites  were  allowed  to  eat  of  certain  animals,  whilst  they  were  forbidden  to 
eat  of  others.  The  will  of  God  is  the  simple  and  sufficient  motive  of  the  distinction,  although  physical 
reasons  connected  with  health  may  have  concurred. 

^  V.  "And  others."    This  is  not  in  the  text. 

^  "Every  creature  of  God  is  good,"  1  Tim.  4:4;  but  some  animals  were  marked  as  legally  unclean, 
because  their  use  as  food  was  forbidden. 

*  It  is  difficult  to  ascertain  what  animals  are  de.<»ignated  by  several  of  the  Ilobrew  terms,  with  the 
meaning  of  which  we  are  but  imperfectly  acquainted,  as  we  also  know  not  sufficiently  the  animals  then 
common  in  Palestine.    The  first  name  in  Sept.  designates  the  mountain  mouse.    P.  has  "Coney." 

*  Some  naturalists  maintain  that  the  hare  chews  the  cud.  Moses  marks  it  as  it  was  generally  con- 
sidered. 

"^  2  Mac.  6: 16.  Swineflesh  is  thought  to  have  been  unwholesome  in  that  warm  climate,  and  to  have 
a  tendency  to  produce  leprosy. 

■"  They  were  to  be  regarded  as  forbidden,  not  as  otherwise  evil. 


312  THE    BOOK     OF    LEVITICUS. 

13.  Of  birds,  these  are  they  which  ye  must  not  eat,  and  which  are 
to  be  avoided  by  you :  the  eagle,  and  the  griffon,^  and  the  osprey, 

14.  And  the  kite,  and  the  vulture,  according  to  their  kind, 

15.  And  all  that  is  of  the  raven  kind  : 

16.  The  ostrich,  and  the  owl,  and  the  laru*s,  and  the  hawk  accord- 
ing to  its  kind ; 

17.  The  screech-owl,  and  the  cormorant,  and  the  ibis, 

18.  And  the  swan,  and  the  bittern,  and  the  gier-eagle,^ 

19.  The  heron,  and  the  stork^*^  according  to  its  kind,  the  houp  also, 
and  the  bat. 

20.  Of  things  that  fly,  whatever  goeth  upon  four  feet,  shall  be 
abominable  to  you. 

21.  But  whatever  walketh  upon  four  feet,  but  hath  the  legs  behind 
longer,  with  which  it  hoppeth  upon  the  earth, 

22.  That  ye  shall  eat :  as  the  bruchus  in  its  kind,  the  bald  locust, 
and  the  serpent-eater,  and  the  locust,"  every  one  according  to  its  kind. 

23.  But  of  flying  things,  only^^  whatever  hath  four  feet^^  shall  be 
an  abomination  to  you. 

24.  And  whoever  toucheth  their  carcasses  shall  be  defiled,"  and 
shall  be  unclean  until  the  evening: 

25.  And  whoever  carrieth  any  of  these  things  when  they  are  dead, 
shall  wash  his  clothes,  and  shall  be  unclean  until  sunset. 

26.  Every  beast  that  hath  a  hoof,  but  divideth  it  not,  nor  cheweth 
the  cud,  shall  be  unclean :  and  he  that  toucheth  it  shall  be  defiled. 

27.  That  which  goeth  upon  paws,^^  of  all  animals  which  go  on  all 
four,  shall  be  unclean :  he  that  toucheth  their  carcasses,  shall  be  de- 
filed until  evening. 

28.  And  he  that  carrieth'®  such  carcasses,  shall  wash  his  clothes, 
and  shall  be  unclean  until  evening :  because  all  these  things  are  un- 
clean. 

29.  These  also  shall  be  reckoned  among  unclean  things,  of  all  that 
move  upon  the  earth :  the  weasel,  and  the  mouse,  and  the  crocodile, 
every  one  according  to  its  kind : 


hold  the  gTJffon  to  b«  fabuloun.    P.  ♦'  OsaJfrage."    Thl§  »u8wer8  to  D^Sn.     The  Greek  ypw^ 
was  U8ed  probably  for  a  hawk  of  a  most  voracioiif  kind. 

*  P.  "  The  gier-eagle."    The  gallinule  is  called  fullica  porphyrio. 
w  p    »»The  stork  and  the  heron."    The  plover  is  also  called  charadrliis  pluvialis. 
"  These  were  varioua  species  of  locusts.     ?t.  John  lived  on  locusts  and  wild  honey. 
*3  This  adverb  is  not  in  the  text. 

"  The  bat,  which  has  four  feet  hidden  beneath  its  wings,  comes  under  this  prohibition. 
"  To  touch  any  dead  animal  invoWed  legal  defilement.    V.  uses  a  periphrase. 
"  Bears,  monkeys,  and  all  animals  whose  fore  feet  resemble  hands,  were  deemed  unclean. 
'•  Apicius  states  that  the  Romans  ute  lizards  dressed  in  various  ways.  Dt  gula  irritajneiitis. 


LEVITICUS    XI.  313 

30.  The  ferret,  and  the  chameleon,  and  the  newt,  and  the  lizard, 
and  the  mole : 

0 

31.  All  these  are  unclean.  He  that  toucheth  their  carcasses  shall 
be  unclean  until  the  evening. 

32.  And  everything  upon  which  any  of  their  carcasses  falleth  shall 
be  defiled,  whether  it  be  a  vessel  of  w^ood,  or  a  garment,  or  skins,  or 
haircloths  ;  or  anything  in  which  work  is  done  :^^  they  shall  be  dipped 
in  water,  and  shall  be  unclean  until  evening,  and  afterwards  they  shall 
be  clean. 

33.  But  an  earthen  vessel,  into  which  any  of  these  falleth,  shall  be 
defiled,  and  therefore  is  to  be  broken. 

34.  Any  meat  which  ye  eat,  if  water^^ /ro??i  Bucli  a  vessel  be  poured 
upon  it,  shall  be  unclean ;  and  every  liquor  that  is  drunk  out  of  any 
such  vessel,  shall  be  unclean. 

35.  And  upon  whatsoever  thing  any  of  these  dead  beasts  shall  fall, 
it  shall  be  unclean :  w^hether  it  be  oven  or  pots  with  feet,  they  shall 
be  destroyed  and  shall  be  unclean. ^^ 

36.  But  fountains  and  cisterns,  and  all  bodies  of  water  shall  be 
clean. ^     He  that  toucheth  their^^  carcasses  shall  be  defiled. 

37.  If  it  fall  upon  seed-corn,  it  shall  not  defile  it. 

38.  But  if  any  man  pour  water  upon  the  seed,  and  afterwards  it 
be  touched  by  the  carcasses,  it  shall  be  forthwith  defiled.^^ 

39.  If  any  beast  die,  of  which  it  is  lawful  for  you  to  eat,  he  that 
toucheth  its  carcass  shall  be  unclean  until  the  evening.^^ 

40.  And  he  that  eateth  or  carrieth  anything  thereof,  shall  wash  his 
clothes,  and  shall  be  unclean  until  the  evening. 

41.  All  that  creepeth  upon  the  earth  shall  be  abominable,  neither 
shall  it  be  taken  for  meat. 

42.  Whatsoever  goeth  upon  the  breast  on  four  feet,  or  hath  many 
feet,  or  traileth  on  the  earth,  ye  shall  not  eat,  because  it  is  abomi- 
nable. 

43.  Do  not  defile  your  souls,  nor  touch  aught  thereof,  lest  ye  be 
unclean.^* 


*'  This  may  have  been  designed  to  guard  against  contagion. 

"  P.  "  Such  water."  "  It  is  repeated  in  the  text. 

*  By  extending  the  legal  defilement  to  collections  of  water,  great  inconvenience  might  have  ensued. 
The  danger  of  infecting  running  water  was  not  great. 

-'  Of  beasts. 

^  The  seed,  moistened  with  water,  was  more  likely  to  catch  infection  from  the  contact  of  dead  animals. 

^  Danger  to  health  might  arise  from  the  touch  of  a  dead  animal  belonging  to  the  class  which  was 
deemed  clean. 

''  Disobedience  to  the  law  was  the  cause  of  the  defilement,  since  "  not  that  which  goeth  into  the  mouth 
defileth  a  man."  Matt.  15  :  11. 


314         ^  THE    BOOK    OF    LEVITICUS. 

44.  For  I  am  the  Lord  your  God :  be  holy,  because  I  am  lioly.^ 
Defile  not  your  souls  by  any  creeping  thing,  that  moveth  upon  the 
earth. 

45.  For  I  am  the  Lord  who  brought  you  out  of  the  land  of  Egypt, 
that  I  might  be  your  God. 

46.  Ye  shall  be  holy,  because  I  am  holy.  This  is  the  law  regard- 
ing beasts  and  fowls,  and  every  living  creature  that  moveth  in  the 
waters,  and  creepeth  on  the  earth, 

47.  That  ye  may  know  the  diiFerence  of  the  clean  and  unclean, 
and  know  what  ye  may  eat,  and  what  ye  may  not  eat. 


CHAPTER    XIL 

THE    PURIFICATION    OF    WOMEN    AFTER    CHILDBIRTH. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  the  children  of  Israel,  and  say  to  them :  If  a  woman 
having  received  seed^  shall  bear  a  man-child,  she  shall  be  unclean 
seven  days,  according  to  the  days  of  the  separation  of  her  infirmity.^ 

3.  And  on  the  eighth  day  the  infant  shall  be  circumcised  :^ 

4.  But  she  shall  remain  three  and  thirty  days  in  the  blood  of  her 
purification.'*  She  shall  touch  no  holy  thing,  neither  shall  she  enter 
into  the  sanctuary  until  the  days  of  her  purification  be  ended. 

5.  But  if  she  bear  a  female  child,  she  shall  be  unclean  two  weeks, 
according  to  the  custom  of  her  monthly  courses :  and  she  shall  re- 
main in  the  blood  of  her  purification  sixty-six  days.* 

6.  And  when  the  days  of  her  purification  are  expired,  for  a  son,  or 
for  a  daughter,  she  shall  bring  to  the  door  of  the  tabernacle  of  the 
testimony,  a  lamb  of  a  year  old  for  a  holocaust,  and  a  young  pigeon 
or  a  turtle-dove  for  sin ;  and  shall  deliver  them  to  the  priest : 

7.  Who  shall  ofier  them  before  the  Lord,  and  intercede  for  her  i*^ 

**  1  Pet.  1:16.    HoliBess  implies  obedieDoe  to  the  DiTine  oommabds.    God  requires  men  to  respect  the 
distinctions  which  He  is  pleased  to  establish,  and  to  walk  in  entire  submixsion  to  His  will. 
'  The  law  regards  natural  conception  and  parturition.     P.  •'  Have  conceived  seed." 
'  Luke  2 :  22.    The  monthly  sickness  is  meant.    Parturition  was  attended  with  legal  defilement,  and 
with  the  privation  of  certain  rights. 
»  Luke  2  :  21 ;  John  7  :  22. 

*  During  those  days  she  was  not  allowed  to  approach  the  sacred  court  around  the  tabernacle,  or  to 
touch  holy  things. 

*  The  purification  was  longer  in  the  ease  of  the  female,  but  the  reason  is  not  obvious. 
8  U.  P.  "Make  an  atonement."    Also  ▼.  8.    V.  '  Orablt." 


LEVITICUS    XIII.  315 

and  so  she  shall  be  cleansed  from  the  issue  of  her  blood.     This  is  the 
law  for  her  who  beareth  a  child,  male  or  female. 

8.  And  if  her  hand  find  not  sufficiency,^  and  she  be  not  able  to 
offer  a  lamb,  she  shall  take  two  turtle-doves,  or  two  young  pigeons, 
one  for  a  holocaust,  and  another  for  sin :  and  the  priest  shall  inter- 
cede for  her :  and  so  she  shall  be  cleansed. 


CHAPTER   XIII. 

THE    LAW    CO^X'ERNI^'G    LKPROSY    IN    MEN,    AND    IN    GAllMENTS. 

1.  And  the  Lord  spake  to  Moses  and  Aaron,  saying : 

2.  The  man,  in  whose  skin  or  flesh  shall  arise  a  different  color, ^  or 
a  blister,  or  a  bright  spot,  like  the  plague  of  leprosy,  shall  be  brought 
to  Aaron  the  priest,  or  any  one  of  his  sons. 

3.  And  if  he  see  the  leprosy  in  his  skin,  and  the  hair  turned  white, 
and  the  place  be  deeper  than  the  skin  and  the  rest  of  the  flesh :  it  is 
the  plague  of  leprosy ;  and  upon  his  judgment  he  shall  be  set  apart.^ 

4.  But  if  the  bright  spot  in  the  skin  be  not  deeper  than  the 
other  flesh,  and  the  hair  be  not  turned  white,  the  priest  shall  shut 
him  up  seven  days,^ 

5.  And  the  seventh  day  he  shall  look  on  him :  and  if  the  leprosy 
be  grown  no  farther,  and  spread  not  in  the  skin,  he  shall  shut  him  up 
again  seven  days. 

6.  And  on  the  seventh  day  he  shall  look  on  him :  if  the  leprosy  be 
somewhat  dark,  and  spread  not  in  the  skin,  he  shall  declare  him  clean, 
because  it  is  hut  a  scab  :  and  the  man  shall  wash  his  clothes,  and  shall 
be  clean.'* 

7.  But  if  the  leprosy  grow  again,  after  he  was  seen  by  the  priest, 
and  restored  to  cleanness,  he  shall  be  brought  to  him, 


■"  Supra  5:7;  Luke  2 :  24.  In  case  of  poverty  the  smaller  offering  was  prescribed.  An  explanation 
of  this  clause  is  given  in  that  which  follows. 

'  Leprosy  is  a  cutaneous  disease,  which  appears  to  have  prevailed  widely  in  Palestine.  It  was  marked 
by  a  multitude  of  worms,  which,  burying  themselves  in  the  skin,  produced  a  depression  of  the  part 
below  the  general  surface.     TSiW  denotes  a  swelling.     V.  ''Diversus  color." 

^  H.  P.  "The  priest  shall  look  on  him.  and  pronounce  him  unclean." 

^  Within  that  time  doubtful  cases  were  likely  to  assume  a  definite  character. 

*  The  precaution  of  washing  his  clothes  was  adopted,  to  guard  against  whatever  might  favor  the 
spread,  of  any  incipient  affection  of  the  skin. 


316  THE    BOOK     OF    LEVITICUS. 

8.  And  shall  be  condemned  of  uncleanness.^ 

9.  If  the  plague  of  the  leprosy  be  in  a  man,  he  shall  be  brought 
to  the  priest, 

10.  And  he  shall  view  him.  And  when  there  is  a  white  color  in 
the  skin,  and  it  shall  have  changed  the  look  of  the  hair,  and  the 
living  flesh  itself  appeareth  : 

11.  It  shall  be  judged  an  inveterate  leprosy,  and  grown  into  the 
skin.  The  priest  therefore  shall  declare  him  unclean,  and  shall  not 
shut  him  up,  because  he  is  evidently  unclean. 

12.  But  if  the  leprosy  spring  out,  running  about  in  the  skin,  and 
cover  all  the  skin  from  the  head  to  the  feet,  whatever  falleth  under 
the  sight  of  the  eyes, 

13.  The  priest  shall  view  him,  and  shall  judge  that  the  leprosy 
which  he  hath  is  clean:  because  it  is  all  turned  into  whiteness,  and 
therefore  the  man  shall  be  clean. 

14.  But  Avhen  the  live  flesh  shall  appear  in  him, 

15.  Then  by  the  judgment  of  the  priest  he  shall  be  defiled,  and 
shall  be  reckoned  among  the  unclean  :  for  living  flesh,  if  it  be  spotted 
with  leprosy,  is  unclean. 

16.  x\nd  if  again  it  be  turned  into  whiteness,  and  cover  all  the 
man, 

17.  The  priest  shall  view  him,  and  shall  judge  him  to  be  clean.^ 

18.  When  also  an  ulcer  hath  been  in  the  flesh  and  the  skin,  and  it 
hath  been  healed, 

19.  And  in  the  place  of  the  ulcer,  appeareth  a  white  or  reddish 
scar,  the  man  shall  be  brought  to  the  priest : 

20.  And  when  he  shall  see  the  place  of  the  leprosy  deeper  than 
the  skin,  and  the  hair  turned  white,  he  shall  declare  him  unclean : 
for  the  plague  of  leprosy  is  broken  out  in  the  ulcer. 

21.  But  if  the  hair  be  not  white,  and  the  scar  is  somewhat  dark, 
and  be  not  lower  than  the  skin  that  is  near  it,  he  shall  shut  him  up 
seven  days. 

22.  And  if  the  ulcer  spread,  he  shall  judge  him  to  have  the  leprosy : 

23.  But  if  it  spread  not,  it  is  but  the  scar  of  an  ulcer,  and  the  man 
shall  be  clean. 

24.  The  flesh  also  in  the  skin  whereof  there  hath  been  a  burning 
which  after  it  is  healed  hath  a  white  or  red  scar, 

25.  The  priest  shall  view :  and  if  he  see  it  turned  white,  and  its 


*  V.  avoids  repetition.  Y.  Is  flree,  and  abridges. 


LEVITICUS    XIII.  317 

place  deeper  than  the  other  skin :  he  shall  declare  him  unclean,  be- 
cause leprosy  is  broken  out  in  the  scar. 

26.  But  if  the  color  of  the  hair  be  not  changed,  nor  the  blemish 
lower  than  the  other  skin,  and  the  appearance  of  the  leprosy  be 
somewhat  dark,  he  shall  shut  him  up  seven  days : 

27.  And  on  the  seventh  day  he  shall  view  him :  if  the  leprosy  be 
grown  farther  in  the  skin,  he  shall  declare  him  unclean. 

28.  But  if  the  whiteness  spread  not,  and  be  pale,  it  is  the  sore  of 
a  burning :  and  therefore  he  shall  be  cleansed,  because  it  is  only  the 
scar  of  a  burning. 

29.  If  the  leprosy  break  out  in  the  head  or  the  beard  of  a  man  or 
a  woman,  the  priest  shall  see  it ; 

30.  And  if  the  place  be  lower  than  the  other  skin,  and  the  hair 
yellow,  and  thinner  than  usual ;  he  shall  declare  them  unclean,  be- 
cause it  is  the  leprosy  of  the  head  or  the  beard. 

31.  But  if  he  perceive  the  place  of  the  spot  is  even  with  the  skin 
that  is  near  it,  and  the  hair  black ;  he  shall  shut  him  up  seven  days : 

32.  And  on  the  seventh  day  he  shall  look  upon  it.  If  the  spot  be 
not  grown,  and  the  hair  keep  its  color,  and  the  place  of  the  blemish 
be  even  with  the  other  skin : 

33.  The  man  shall  be  shaven  all  but  the  place  of  the  spot :  and  he 
shall  be  shut  up  other  seven  days. 

34.  If  on  the  seventh  day  the  scall  seem  to  have  staid  in  its  place, 
and  be  not  deeper  than  the  other  flesh,  he  shall  cleanse  him ;  and  his 
clothes  being  washed,  he  shall  be  clean. 

35.  But  if  after  his  cleansing,  the  spot  spread  again  in  the  skin, 

36.  He  shall  seek  no  more  for  the  yellow  hair,  because  he  is  evi- 
dently unclean.^ 

37.  But  if  the  spot  be  stationary,  and  the  hair  be  black,  let  him 
know  that  the  man  is  healed,  and  let  him^  pronounce  him  clean. 

38.  If  a  whiteness  appear  in  the  skin  of  a  man  or  a  woman, 

39.  The  priest  shall  view  it.  If  he  find  that  a  darkish  whiteness 
shineth  in  the  skin,  it  is  not  the  leprosy,  but  a  white  blemish,  and  the 
man  is  clean. 

40.  The  man  whose  hair  falleth  ofi"  from  his  head,  is  bald  and 
clean : 


■"  The  tardy  development  of  the  disorder  did  not  authorize  its  neglect.  All  the  prescriptions  here 
given  were  of  great  importance  at  that  time,  hut  have  no  interest  for  us,  farther  than  to  call  attention 
to  the  leprosy  of  sin,  the  examination  of  which  is  committed  to  the  priests  of  the  New  Law. 

*  V.  "  Confidenter." 


318  THE    BOOK    OF    LEVITICUS. 

41.  And  if  the  hair  fall  from  his  forehead,  he  is  foreheadbald  and 
clean. 

42.  But  if  in  the  bald  head,  or  in  the  bald  forehead,  a  white  or 
reddish  color  rise, 

43.  And  the  priest  perceive  this,  he  shall  condemn  him  of  leprosy, 
which  is  risen  in  the  bald  part. 

44.  Now  whoever  shall  be  defiled  with  leprosy,  and  is  separated  by 
the  judgment  of  the  priest, 

45.  Shall  have  his  clothes  hanging  loose,  his  head  bare,  his  mouth 
covered,  and  he  shall  cry  out  that  he  is  defiled  and  unclean. 

46.  All  the  time  that  he  is  a  leper  and  unclean,  he  shall  dwell  alone 
without  the  camp.^ 

47.  A  woollen  or  linen  garment  on  which  shall  be  the  plague  of 
leprosy 

48.  In  the  warp  or  the  woof,  or  in  a  skin,  or  anything  made  of 
skin, 

49.  If  the  spot  be  white  or  red,  it  shall  be  accounted  leprosy,  and 
shall  be  shown  to  the  priest ; 

50.  And  he  shall  look  upon  it,  and  shall  shut  it  up  seven  days : 

51.  And  on  the  seventh  day,  when  he  looketh  on  it  again,  if  he 
find  that  it  is  spread,  it  is  a  fretting  leprosy :  he  shall  judge  the 
garment  unclean,  and  everything  wherein  it  shall  be  found ; 

52.  And  therefore  it  shall  be  burnt  with  fire. 

53.  But  if  he  see  that  it  is  not  spread, 

54.  He  shall  give  orders,  and  they  shall  wash  that  part  wherein 
the  leprosy  is,  and  he  shall  shut  it  up  other  seven  days. 

55.  And  when  he  shall  see  that  the  former  color  is  not  returned, 
and  yet  that  the  leprosy  is  not  spread,  he  shall  judge  it  unclean,  and 
shall  burn  it  with  fire ;  for  the  leprosy  hath  taken  hold  of  the  outside 
of  the  garment,  or  is  spread  through  the  whole. 

56.  But  if  the  plague  be  somewhat  dark,  after  the  garment  is 
washed,  he  shall  tear  it  ofi",  and  separate  it  from  that  which  is  sound. 

57.  And  if  after  this  there  appear  in  those  places  that  before  were 
without  spot,  a  growing  leprosy ;  it  must  be  burnt  with  fire. 

58.  If  it  cease,  he  shall  wash  with  water  the  parts  which  are  pure, 
the  second  time,  and  they  shall  be  clean. 

59.  This  is  the  law  touching  the  leprosy  of  any  woollen  or  linen 
garment,  cither  in  the  warp  or  woof,  or  in  any  skins,  how  it  ought  to 
be  cleansed,  or  pronounced  unclean. 

After  the  entrance  into  the  promised  land,  the  lepers  were  banished  flrom  the  cities. 


LEVITICUS    XIV.  319 


CHAPTER    XIV. 

THE    RITES    OR    SACRIFICES    IN    CLEANSING    THE    LEPROSY.       LEPROSY    IN    HOUSES. 

1.  And  the  Lord  spake  to  Moses,  saying  : 

2.  This  is  the  rite  of  a  leper,  when  he  is  to  be  cleansed  :  He  shall 
be  brought  to  the  priest  :^ 

3.  Who  going  out  of  the  camp,  when  he  shall  find  that  the  leprosy 
is  cleansed, 

4.  Shall  command  him,  who  is  to  be  purified,^  to  offer  for  himself 
two  live  sparrows,^  which  it  is  laAvful  to  eat,  and  cedar-wood,  and 
scarlet,  and  hyssop. 

5.  And  he  shall  order  one  of  the  sparrows  to  be  immolated  in  an 
earthen  vessel  over  running  water  :^ 

6.  But  the  other  that  is  alive  he  shall  dip,  with  the  cedar-wood, 
and  the  scarlet  and  the  hyssop,  in  the  blood  of  the  sparrow  that  is 
immolated : 

7.  With  which  he  shall  sprinkle  seven  times  him  that  is  to  be 
cleansed,  that  he  may  be  rightly  purified :  and  he  shall  let  go  the  live 
sparrow,  that  it  may  fly  into  the  field. 

8.  And  when  the  man  hath  washed  his  clothes,  he  shall  shave  all 
the  hair  of  his  body,  and  shall  be  washed  with  water :  and  being  pu- 
rified he  shall  enter  into  the  camp,  but  he  shall  remain  without  his 
own  tent  seven  days  : 

9.  And  on  the  seventh  day  he  shall  shave  the  hair  of  his  head,  and 
his  beard,  and  his  eyebrows,  and  the  hair  of  all  his  body.  And 
having  washed  again  his  clothes,  and  his  body,^ 

10.  On  the  eighth  day  he  shall  take  two  he-lambs  without  ble- 
mish, and  an  ewe  of  a  year  old  without  blemish,^  and  three-tenths  of 
flour  tempered  with  oil  for  an  oblation,^  and  a  log  of  oil  apart. 

11.  And  when  the  priest  who  purifieth  the  man,  hath  presented 
him  and  all  these  things  before  the  Lord,  at  the  door  of  the  taber- 
nacle of  the  testimonv, 


'■  Matt.  8:4.  =  Mark  1 :  44 ;  Luke  5  :  It. 

^  Gen.  15  :  10.    V.  uses  pa sse7-es  for  birds  generally. 

*  This  was  an  expiatory  sacrifice :  the  other,  set  at  liberty,  denoted  the  liberation  of  the  leper  from 
the  legal  restraints.    The  rite  of  purification  was  symbolical  of  redemption  through  the  blood  of  Christ. 
'  Great  precautions  were  wisely  prescribed,  lest  the  leprosy  might  continue  and  spread. 
These  ^ere  Tictims  of  expiation.  An  offering. 


320  THE    BOOK    OF    LEVITICUS. 

12.  He  shall  take  a  lamb,  and  offer  it  for  a  trespass-offering  -with 
the  log  of  oil :  and  having  offered  all  before  the  Lord,^ 

13.  He  shall  immolate  the  lamb,  where  the  victim  for  sin  is  wont 
to  be  immolated,  and  the  holocaust,  in  the  holy  place :  for  as  that 
which  is  for  sin,  so  also  the  victim  for  a  trespass-offering,  pertaineth 
to  the  priest :  it  is  most  holy. 

14.  And  the  priest  taking  of  the  blood  of  the  victim  that  was  im- 
molated for  trespass,  shall  put  it  upon  the  tip  of  the  right  ear  of  him 
who  is  cleansed,  and  upon  the  thumb  of  his  right  hand  and  the  great 
toe  of  his  right  foot : 

15.  And  he  shall  pour  of  the  log  of  oil  into  his  own  left  hand, 

16.  And  shall  dip  his  right  finger  in  it,  and  sprinkle  it  before  the 
Lord  seven  times. 

17.  And  the  rest  of  the  oil  in  his  left  hand,  he  shall  pour  upon  the 
tip  of  the  right  ear  of  him  who  is  to  be  cleansed,  and  upon  the  thumb 
of  his  right  hand,  and  the  great  toe  of  his  right  foot,  and  upon  the 
blood  that  was  shed  for  trespass, 

18.  And  upon  his  head. 

19.  And  he  shall  intercede  for  him  before  the  Lord,  and  shall  offer 
the  sacrifice  for  sin  :^  then  shall  he  immolate  the  holocaust, 

20.  And  put  it  on  the  altar,  with  the  oblation^^  thereof,  and  the 
man  shall  be  rightly  cleansed. 

21.  But  if  he  be  poor,^^  and  cannot  find  these  things,  he  shall  take 
a  lamb  for  a  trespass-offering,  that  the  priest  may  intercede  for  him, 
and  a  tenth  part  of  flour  tempered  with  oil  for  an  oblation,  and  a  log 
of  oil, 

22.  And  two  turtle-doves  or  two  young  pigeons,  of  which  one  may 
be  for  a  sin-offering,  and  the  other  a  holocaust  :'^ 

23.  And  he  shall  offer  them  on  the  eighth  day  of  his  purification 
to  the  priest,  at  the  door  of  the  tabernacle  of  the  testimony  before 
the  Lord. 

24.  And  the  priest^^  taking  the  lamb  for  trespass,  and  the  log  of 
oil,  shall  elevate  them  together. 

25.  And  the  lamb  being  immolated,  he  shall  put  of  its  blood  upon 
the  tip  of  the  right  ear  of  him  who  is  to  be  cleansed,  and  upon  the 
thumb  of  his  riglit  hand,  and  the  great  toe  of  his  right  foot  : 

26.  But  he  shall  pour  part  of  the  oil  into  his  own  left  hand, 


•  The  text  is  fuller.  »  H.  P.  «  Make  an  atonement."    See  also  t.  21,  29, 

»o  V.  "Cum  libamentis  suis."    Supra  6 :  14. 

"  The  poor  are  never  forgotten  by  the  Divine  Legislator. 

"  Supra  b:T,  11 ;  12 : 8 ;  Luke  2:  24.  »  H.  1>. 


LEVITICUS    XIV.  321 

27.  And  dipping  the  finger  of  liis  right  hand  in  it,  he  shall  sprinkle 
it  seven  times  before  the  Lord : 

28.  And  he  shall  touch  the  tip  of  the  right  ear  of  him  who  is  to  be 
cleansed,  and  the  thumb  of  his  right  hand,  and  the  great  toe  of  his 
rio-ht  foot,  in  the  place  of  the  blood  that  was  shed  for  trespass : 

29.  And  the  other  part  of  the  oil  that  is  in  his  left  hand,  he  shall 
pour  upon  the  head  of  him  who  is  to  be  cleansed,  that  he  may  appease 
the  Lord  for  him. 

30.  And  he  shall  offer  a  turtle-dove  or  young  pigeon, 

31.  One  for  a  trespass-offering,  and  the  other  for  a  holocaust,  with 
their  oblations. 

32.  This  is  the  sacrifice^^  of  a  leper,  who  is  not  able  to  have  all  things 
that  appertain  to  his  cleansing. 

33.  And  the  Lord  spake  to  Moses  and  Aaron,  saying : 

34.  When  ye  come  into  the  land  of  Canaan,  which  I  give  you  for 
a  possession,  if  the  plague  of  leprosy  be  in  a  house,^'' 

35.  He  whose  house  it  is,  shall  go  and  tell  the  priest,  saying :  It 
seemeth  to  me,  that  the  plague  of  leprosy  is  in  my  house. 

36.  And  the  priest  shall  command,  that  they  carry  forth  all  things 
out  of  the  house  before  he  go  into  it,  and  see  whether  it  have  the  leprosy, 
lest  all  things  become  unclean  that  are  in  the  house.  And  afterwards 
he  shall  go  in  to  view  the  leprosy  of  the  house. 

37.  And  if  he  see  in  its  walls  depressions  greenish  or  reddish,  and 
deeper  than  the  wall, 

38.  He  shall  go  out  of  the  door  of  the  house,  and  forthwith  shut 
it  up  seven  days. 

39.  And  returning  on  the  seventh  day,  he  shall  look  upon.  it.  If 
he  find  that  the  leprosy  is  spread, 

40.  He  shall  command,  that  the  stones  wherein  the  leprosy  is,  be 
taken  out,  and  cast  without  the  city  into  an  unclean  place : 

41.  And  that  the  house  be  scraped  on  the  inside  round  about,  and  the 
dust  of  the  scraping  be  scattered  without  the  city  into  an  unclean 
place : 

42.  And  that  other  stones  be  laid  in  the  place  of  those  which  were 
taken  away,  and  the  house  be  plastered  with  other  mortar. 

43.  But  if,  after  the  stones  are  taken  out,  and  the  dust  scraped  off, 
and  it  be  plastered  anew, 


»'  H.  p.  "  Law."    V.  is  free. 

'*  H.  P.  "  And  I  put  the  plague  of  leprosy  in  a  house  of  the  land  of  your  possepsion.'"  Houses  and 
clothes  were  infected  with  leprosy  by  the  multiplication  of  insects.  God  speaks  as  if  He  Himself  were 
author  of  the  plague,  since  it  happens  under  the  direction  of  His  ProTidence. 

21 


822  THE    BOOK    OF    LEVITICUS. 

44.  The  priest  going  in  perceive  that  the  leprosy  is  returned,  and 
the  walls  full  of  spots,  it  is  a  reaP^  leprosy,  and  the  house  is  unclean : 

45.  And  they  shall  destroy  it  forthwith,  and  shall  cast  the  stones 
and  timber  thereof  and  all  the  dust  without  the  town,  into  an  unclean 
place. 

46.  He  that  entereth  into  the  house  when  it  is  shut,  shall  be  un- 
clean until  evening : 

47.  And  he  that  sleepeth  in  it,  and  eateth  anything,  shall  wash 
his  clothes. 

48.  But  if  the  priest  going  in  perceive  that  the  leprosy  is  not 
spread  in  the  house,  after  it  was  plastered  again,  he  shall  cleanse  it, 
it  being  cured : 

49.  And  for  its  purification  he  shall  take  two  sparrows,  and  cedar- 
wood,  and  scarlet  and  hyssop  : 

50.  And  having  immolated  one  sparrow  in  an  earthen  vessel  over 
running  water, 

51.  He  shall  take  the  cedar-wood,  and  the  hyssop,  and  the  scarlet, 
and  the  living  sparrow,  and  shall  dip  all  in  the  blood  of  the  sparrow 
that  is  immolated,  and  in  the  running  water,  and  he  shall  sprinkle 
the  house  seven  times  : 

52.  And  shall  cleanse  it  as  well  with  the  blood  of  the  sparrow  as 
with  the  running  water,  and  with  the  living  sparrow,  and  with  the 
cedar-wood,  and  the  hyssop,  and  the  scarlet. 

53.  And  when  he  hath  let  go  the  sparrow  to  fly  freely  away  into 
the  field,  he  shall  intercede  for  the  house ;  and  it  shall  be  rightly 
cleansed. 

54.  This  is  the  law  of  every  kind  of  leprosy  and  plague, 

55.  Of  the  leprosy  of  garments  and  houses ; 

56.  Of  a  scar  and  of  blisters  breaking  out ;  of  a  bright  spot,  and 
when  the  colors  are  diversely  changed  : 

57.  That  it  may  be  known  when  a  thing  is  clean,  or  unclean. 


«  v.  "  Perseveranp."    P.  "Fretting."    L.  "Corrofive.' 


LEVITICUS    XV.  323 


CHAPTER    XV. 


OTHER    LEGAL    UNCLEANXESSES. 


1.  And  the  Lord  spake  to  Moses  and  Aaron,  saying : 

2.  Speak  to  the  children  of  Israel,  and  say  to  tliem :  The  man 
who  hath  an  issue^  shall  be  unclean. 

3.  And  then  shall  he  be  judged  subject  to  this  evil,  when  it  run- 
neth constantly,  or  gathereth.^ 

4.  Every  bed  on  which  he  sleepeth  shall  be  unclean,  and  every 
place  on  which  he  sitteth. 

5.  If  any  man  touch  his  bed,  he  shall  wash  his  clothes :  and  being 
washed  with  water,  he  shall  be  unclean  until  the  evening. 

6.  If  a  man  sit  where  that  man  sat,  he  also  shall  wash  his  clothes  ; 
and^  being  washed  with  water,  it  shall  be  unclean  until  the  evening. 

7.  He  that  toucheth  his  flesh,'*  shall  wash  his  clothes :  and  being 
himself  washed  with  water,  he  shall  be  unclean  until  the  evening. 

8.  If  such  a  man  cast  his  spittle  upon  him  who  is  clean,  he  shall 
wash  his  clothes :  and  being  washed  with  water,  he  shall  be  unclean 
until  the  evening. 

9.  The  saddle  on  which  he  sitteth  shall  be  unclean  : 

10.  And  whatsoever  hath  been  under  him  who  hath  the  issue  of 
seed,  shall  be  unclean  until  the  evening.  He  who  carrieth  any  of 
these  things,  shall  wash  his  clothes :  and  being  washed  with  water,  he 
shall  be  unclean  until  the  evening. 

11.  Every  person  whom  such  a  one  shall  touch,  not  having  washed  his 
hands  before,  shall  wash  his  clothes :  and  being  washed  with  water^ 
shall  be  unclean  until  the  evening. 

12.  If  he  touch  a  vessel  of  earth,  it  shall  be  broken  ;  but  if  a  ves- 
sel of  wood,  it  shall  be  washed  with  water. 

13.  If  he  who  suffereth  this  disease  be  healed,  he  shall  number 
seven  days  after  his  cleansing,  and  having  washed  his  clothes  and  all 
his  body  in  running  water,  he  shall  be  clean. 

14.  And  on  the  eighth  day  he  shall  take  two  turtle-doves,  or  two 
young  pigeons ;  and  he  shall  come  before  the  Lord,  to  the  door  of 
the  tabernacle  of  the  testimony,  and  shall  give  them  to  the  priest : 


^  The  text  has :  "  From  his  flesh."    R.,  V.  Gonorrhoea  is  meant.  '  V.  is  free. 

'  His  body.  *  The  physician,  or  other  person. 


324  THE    BOOK    OF    LEVITICUS. 

» 

15.  Who  shall  oiFer  one  for  sin,  and  the  other  for  a  holocaust :  and 
he  shall  intercede  for  him  before  the  Lord,  that  he  may  be  cleansed 
of  the  issue  of  his  seed.^ 

16.  The  man  from  whom  the  seed  of  copulation  goeth  out,^  shall 
wash  all  his  body  with  water  :  and  he  shall  be  unclean  until  the 
evening. 

17.  The  garment  or  skin  which  he  weareth,  he  shall  wash  with 
water ;  and  it  shall  be  unclean  until  the  evening. 

18.  The  woman,  with  whom  he  lieth,  shall  be  washed  with  water, 
and  shall  be  unclean  until  the  evening. 

19.  The  woman,  who  at  the  return  of  the  month  hath  her  issue  of 
blood,^  shall  be  separated  seven  days. 

20.  Every  one  who  toucheth  her,  shall  be  unclean  until  the  evening. 

21.  And  everything  on  which  she  sleepeth  or  sitteth,  in  the  days 
of  her  separation,  shall  be  defiled. 

22.  He  that  toucheth  her  bed  shall  wash  his  clothes ;  and  being 
himself  washed  with  water,  shall  be  unclean  until  the  evening. 

23.  Whosoever  toucheth  anything  on  which  she  sitteth,  shall  wash 
his  clothes :  and  himself  being  washed  with  water,  he  shall  be  defiled 
until  the  evening.^ 

24.  If  a  man  lie  with  her  in  the  time  of  her  flowers,  he  shall  be 
unclean  seven  days :  and  every  bed,  on  which  he  sleepeth,  shall  be 
defiled.^ 

25.  The  woman  who  hath  an  issue  of  blood  many  days  out  of  her 
ordinary  time,  or  which  ceaseth  not  to  flow  after  the  monthly  courses, 
as  long  as  she  is  subject  to  this  disease,  shall  be  unclean,  in  the  same 
manner  as  if  she  were  in  her  flowers. 

26.  Every  bed  on  which  she  sleepeth,  and  every  vessel  on  which 
she  sitteth,  shall  be  defiled. 

27.  Whoever  toucheth  them  shall  wash  his  clothes :  and  himself 
being  washed  with  water,  shall  be  unclean  until  the  evening. 

28.  If  the  blood  stop  and  cease  to  run,  she  shall  count  seven  days 
of  her  purification : 

29.  And  on  the  eighth  day  she  shall  offer  for  herself  to  the  priest 
two  turtle-doves,  or  two  young  pigeons,  at  the  door  of  the  tabernacle 
of  the  testimony : 


*  V.  "  Ut  emundetur  a  fluxu  seminis  sul."    This  i^  a  free  traDslation.  II.  P.  •'  For  his  issue." 
•*  This  is  understood  of  intercourse,  or  of  gonorrhoea. 

■"  This  was  not  the  ordinary  sickness.  •  V.  abridges. 

'  Legal  defilement  implied  no  immorality.     It  was  enJoiDed  to  Inspire  greater  care  of  purity,  and  to 
guard  health. 


LEVITICUS    XVI.  62b 

30.  And  he  shall  offer  one  for  sin,  and  the  other  for  a  holocaust : 
and  he  shall  intercede  before  the  Lord  for  her,  and  for  the  issue  of 
her  uncleanness. 

31.  Ye  shall  teach  therefore  the  children  of  Israel,  to  take  heed  of 
uncleanness,  that  they  may  not  die  in  their  filth,  when  they  defile 
My  tabernacle  that  is  among  them. 

32.  This  is  the  law  of  him  who  hath  the  issue  of  seed,  and  is  defiled 
by  copulation ; 

33.  And  of  the  woman  that  is  separated  in  her  monthly  times,  or 
that  hath  a  continual  issue  of  blood,  and  of  the  man  who  sleepetli 
with  her. 


CHAPTER    XVI. 

WHEX    AND    HOW  THE    HIGH    PRIEST    MUST    ENTER    INTO    THE    SANCTUARY.       THE    FEAST 

OF    EXPIATION. 

1.  And  the  Lord  spake  to  Moses,  after  the  death  of  the  two  sons 
of  Aaron,  when  they  offered  strange  fire  :^ 

2.  And  He  commanded  him,  saying :  Speak  to  Aaron  thy  brother, 
that  he  enter  not  at  all  times  into  the  sanctuary,  which  is  within  the 
veil  before  the  mercy-seat,  with  which  the  ark  is  covered,  lest  he  die 
(for  I  will  appear  in  a  cloud  over  the  mercy-seat),* 

3.  Unless  he  first  do  these  things :  He  shall  offer  a  calf  for  sin, 
and  a  ram  for  a  holocaust. 

4.  He  shall  be  vested  with  a  linen  tunic  ;  he  shall  cover  his  naked- 
ness with  linen  breeches  ;  he  shall  be  girded  with  a  linen  girdle  ;  and 
he  shall  put  a  linen  mitre  upon  his  head:  for  these  are  holy  vest- 
ments ;  all  which  he  shall  put  on  after  he  is  washed. 

5.  And  he  shall  receive  from  the  whole  multitude  of  the  children 
of  Israel  two  buck-goats  for  sin,  and  one  ram  for  a  holocaust. 

6.  And  when  he  hath  offered  the  calf,  and  interceded  for  himself, 
and  for  his  own  house, 

7.  He  shall  make  the  two  buck-goats  stand  before  the  Lord  in  the 
door  of  the  tabernacle  of  the  testimony : 


'  Supra  10:  1,  2.     11.  P.  -'When  they  ofiFered."    The  text  does  not  mention  fire.    This  DiTine  Tisita- 
tion  gave  occasion  to  ppecial  enactments. 

^  V.  "  Oraculum."    The  pame  term  is  rendered  '  propitiatorium,"  v.  13.  15. 


326  THE    BOOK    OF    LEVITICUS. 

8.  And  casting  lots  upon  them  both,  one  to  be  offered  to  the  Lord, 
and  the  other  to  be  the  scapegoat  :^ 

9.  That  upon  which  the  lot  fell  to  be  offered  to  the  Lord,  he  shall 
offer  for  sin : 

10.  But  that  on  which  the  lot  fell  to  be  the  scapegoat,  he  shall 
present  alive  before  the  Lord,  that  he  may  pour  out  prayers  upon 
him,^  and  let  him  go  into  the  wilderness. 

11.  Afterwards^  he  shall  offer  the  calf;  and  interceding  for  him- 
self and  for  his  own  house,  he  shall  immolate  it : 

12.  And  taking  the  censer,  which  he  hath  filled  with  the  burning 
coals  of  the  altar,  and  taking  up  with  his  hand  the  compounded  per- 
fume for  incense,  he  shall  go  within  the  veil  into  the  holy  place : 

13.  That  when  the  perfumes  are  put  upon  the  fire,  the  cloud^  may 
cover  the  mercy-seat,  which  is  over  the  testimony,  and  he  may  not 
die. 

14.  He  shall  take  also  of  the  blood  of  the  calf,  and  sprinkle''  with 
his  finger  seven  times  towards  the  mercy-seat  to  the  east. 

15.  And  when  he  hath  killed  the  buck-goat  for  the  sin  of  the 
people,  he  shall  carry  in  the  blood  within  the  veil,  as  he  was  com- 
manded to  do  with  the  blood  of  the  calf,  that  he  may  sprinkle  it  over- 
against  the  mercy-seat,^ 

16.  And  may  cleanse  the  sanctuary  fnom  the  uncleanness  of  the 
children  of  Israel,  and  from  their  transgressions,  and  all  their  sins. 
According  to  this  rite  shall  he  do  to  the  tabernacle  of  the  testimony, 
which  is  fixed  among  them  in  the  midst  of  the  uncleanness  of  their 
habitation.^ 

17.  Let  no  man  be  in  the  tabernacle  when  the  high  priest  goeth 
into  the  sanctuary,  to  intercede  for  himself  and  his  house,  and  for  the 
whole  congregation  of  Israel,  until  he  come  out. 

18.  And  when  he  is  come  out  to  the  altar  that  is  before  the  Lord, 


"  L.  "  Azazel."    R.  inclinos  to  lake  it  for  a  demon,  but  thinks  that  S.,  V.,  can  be  maintained. 

*  P.  "To  make  an  atonement  with  him."  The  priest  laid  on  the  scapegoat  the  sins  of  the  people. 
imploring  Divine  mercy  for  the  delinquents.  Ue  prayed  that  their  punishment  might  fall  on  the  goat,  and 
that  the  people  might  be  relieved  from  it. 

'  V.  ••  His  rite  celebratis."    This  is  a  mere  transition. 

"  The  cloud  shadowed  forth  the  Divine  Majesty.  Death  was  the  penalty  of  rashly  approaching. 
"  Vapor"  is  added  in  V. 

■■  The  sprinkling  is  repeated  in  H. 

*  The  blood  was  carried  within  the  veil,  but  the  bodies  were  burnt  outside  the  camp,  in  type  of  Christ, 
who  was  to  suffer  outside  Jerusalem.  Hob.  13  :  11. 

"  V.  "Sordiura  habltationis  sun\"    This  is  free.    The  feast  of  expiation  took  place  in  the  feventh 
month  of  the  sacred  year;  corresponding  with  the  close  of  Septembor,  or  the  commencement  of  Oc- 
tober. 
•« 


LEVITICUS    XVI.  y^T 

let  him  plead^^  for  himself;  taking  the  blood  of  the  calf,  and  of  the 
buck-goat,  and  pouring  it  upon  the  horns  thereof  round  about : 

19.  And  sprinkling  with  his  finger  seven  times,  let  him  expiate, 
and  sanctify  it  from  the  uncleanness  of  the  children  of  Israel. 

20.  After  he  hath  cleansed  the  sanctuary,  and  the  tabernacle,  and 
the  altar,  then  let  him  offer  the  live  goat : 

21.  And  putting  both  hands  upon  his  head,  let  him  confess  all  the 
iniquities  of  the  children  of  Israel,  and  all  their  offences  :^'  and  put- 
ting them  on  his  head,  he  shall  turn  him  out  by  a  man  ready  for  it, 
into  the  desert. 

22.  And  when  the  goat  hath  carried  all  their  iniquities  into  an 
uninhabited  land,  and  shall  be  let  go  into  the  desert, 

23.  Aaron  shall  return  into  the  tabernacle  of  the  testimony,  and 
putting  off  the  vestments,  which  he  had  on  him  before  when  he  en- 
tered into  the  sanctuary,  and  leaving  them  there, 

24.  He  shall  wash  his  flesh  in  the  holy  place,  and  shall  put  on  his 
own  garments.  And  after  he  is  come  out,  and  hath  offered  his  own 
holocaust,  and  that  of  the  people,  he  shall  plead  both  for  himself,  and 
for  the  people : 

25.  And  the  fat  of  the  sin-offering,  he  shall  burn  upon  the  altar. 

26.  But  he  that  hath  let  go  the  scapegoat,  shall  wash  his  clothes, 
and  his  body  with  water,  and  so  shall  enter  into  the  camp. 

27.  But  the  calf  and  the  buck-goat,  which  were  sacrificed  for  sin, 
and  whose  blood  was  carried  into  the  sanctuary,  to  make  the  atone- 
ment, they  shall  carry  forth  without  the  camp,  and  shall  burn  their 
skins  and  their  flesh,  and  their  dung : 

28.  And  whosoever  burneth  them  shall  wash  his  clothes  and  flesh 
with  water,  and  so  shall  enter  into  the  camp. 

29.  And  this  shall  be  to  you  an  everlasting  ordinance. ^^  The 
seventh  month,  the  tenth  day  of  the  month,  ye  shall  afflict  your  souls, 
and  shall  do  no  work,  whether  it  be  one  of  your  own  country,  or  a 
stranger  that  sojourneth  among  you. 

30.  On  this  day  shall  be  the  expiation  for  you,  and  the  cleansing 
from  all  your  sins :  ye  shall  be  cleansed  before  the  Lord. 

31.  For  it  is  a  sabbath*^  of  rest ;  and  ye  shall  afilict  your  souls  by 
a  perpetual  rite.^'* 


"  The  usual  term  is  employed.    P.  *'  Make  atonement." 
"  P.  "Putting."    V.  paraphrases :  "Imprecans  capiti  ejus." 
'*  To  last  during  the  dispensation  then  established. 
^^  A  solemn  festival,  like  the  sabbath. 
»'  V.  "Religione."    P.  "Statute." 


328  THE    BOOK     OF    LEVITICUS. 

32.  And  the  priest  who  is  anointed,  and  whose  hands  are  conse- 
crated to  do  the  office  of  the  priesthood  in  his  father's  stead,  shall 
make  atonement :  and  he  shall  be  vested  with  the  linen  robe  and  the 
holy  vestments : 

33.  And  he  shall  expiate  the  sanctuary,  and  the  tabernacle  of  the 
testimony,  and  the  altar,  the  priests  also,  and  all  the  people. ^^ 

34.  And  this  shall  be  an  ordinance  forever,  that  ye  atone  for  the 
children  of  Israel,  and  for  all  their  sins  once  in  a  year.  He  did 
therefore  as  the  Lord  commanded  Moses. 


CHAPTER   XVII. 

NO  SACRIFICES  TO  BE  OFFERED  BUT  AT  THE  DOOR  OF  THE  TABERNACLE  :  A 
PROHIBITION  OF  BLOOD. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  Aaron  and  his  sons,  and  to  all  the  children  of  Israel, 
saying  to  them :  This  is  the  word,  which  the  Lord  hath  commanded, 
saying : 

3.  Any  man  of  the  house  of  Israel,  who  killeth  an  ox,  or  a  sheep, 
or  a  goat,  in  the  camp  or  without  the  camp, 

4.  And  offereth  it  not  at  the  door  of  the  tabernacle'  an  oblation  to 
the  Lord,  shall  be  guilty  of  blood  :^  as  if  he  had  shed  blood,  so  shall 
he  perish  from  the  midst  of  his  people. 

5.  Therefore  the  children  of  Israel  shall  bring  to  the  priest  their 
victims,  which  they  kill  in  the  field,  that  they  may  be  sanctified  to 
the  Lord  before  the  door  of  the  tabernacle  of  the  testimony,  and  that 
they  may  sacrifice  them  for  peace-oflferings  to  the  Lord. 

G.  And  the  priest  shall  pour  the  blood  upon  the  altar  of  the  Lord, 
at  the  door  oi  the  tabernacle  of  the  testimony,  and  burn  the  fat  for 
a  sweet  odor  to  the  Lord. 

7.  And  they  shall  no  more  sacrifice  their  victims  to  devils,^  with 

»  The  text  is  fuller. 

'  No  animal  was  to  bo  offered  In  aacriflce,  unless  at  the  door  of  the  tabernacle.  Some  think  that,  in 
the  desert,  no  animal  was  allowed  to  be  killed,  unless  it  had  been  thus  offered;  but  it  seems  certain 
that  afterwards  animals,  which  had  not  been  sacrificed,  served  for  nourishment.  Deut.  12 :  15. 

°  The  neglect  to  offer  tlie  animal  in  sacrifice  was  punishable  as  tlie  crime  of  murder.  II.  P.  "  lie  hath 
shed  blood." 

^  II.  means  goats.  Pan  and  the  satyrs  were  worshipped  under  this  form.  Many  Israelites  had  been 
addicted  to  this  superstition.    It  is  spoken  of  hero,  as  elsewhere,  under  the  figure  of  adultery. 


LEVITICUS     XVII.  329 

whom  they  have  sinned.     It  shall  be  an  ordinance  forever  to  them 
and  to  their  posterity. 

8.  And  thou  shalt  say  to  them :  The  man  of  the  house  of  Israel, 
and  of  the  strangers  who  sojourn  among  you,  who  offereth  a  holocaust, 
or  a  victim, 

9.  And  bringeth  it  not  to  the  door  of  the  tabernacle  of  the  testi- 
mony, that  it  may  be  offered  to  the  Lord,  shall  perish  from  among 
his  people. 

10.  If  any  man  of  the  house  of  Israel,  or  of  the  strangers  who 
sojourn  among  them,  eat  blood,*  I  will  set  My  face  against  him,^  and 
will  cut  him  off  from  among  his  people  : 

11.  For  the  life  of  the  flesh  is  in  the  blood  :^  and  I  have  given  it 
to  you,  that  ye  may  make  atonement  with  it  upon  the  altar  for  your 
souls,  and  the  blood  may  be  for  an  expiation  of  the  soul.'^ 

12.  Therefore  I  have  said  to  the  children  of  Israel :  No  one^  of 
you,  nor  of  the  strangers  who  sojourn  among  you,  shall  eat  blood. 

13.  Any  man  of  the  children  of  Israel,  or  of  the  strangers  who 
sojourn  among  you,  if  by  hunting  or  fowling,  he  take  a  wild  beast  or 
a  bird,  which  it  is  lawful  to  eat,  let  him  pour  out  its  blood,  and  cover 
it  with  earth.^ 

14.  For  the  life  of  all  flesh  is  in  the  blood :  therefore  I  said  to  the 
children  of  Israel :  Ye  shall  not  eat  the  blood  of  any  flesh ;  because 
the  life  of  the  flesh  is  in  the  blood,  and  whosoever  eateth  it  shall  be 
cut  off. 

15.  He  w^ho  eateth  that  which  died  of  itself,  or  was  torn  by  a  beast, 
whether  he  be  one  of  your  own  country  or  a  stranger,  shall  wash  his 
clothes  and  himself  with  water,  and  shall  be  defiled  until  the  evening : 
and  in  this  manner  he  shall  be  made  clean. 

16.  But  if  he  wash  not  his  clothes,  and  his  body,  he  shall  bear  his 
iniquity. 


*  This  practice  was  reprobated,  in  order  to  inspire  the  Israelites  with  a  horror  of  bloodshed. 

*  v.  "  Animam  illius."    H.  P.  "The  soul  that  eateth  blood."    L.  "That  person." 
"  The  life  is  dependent  on  the  blood.  Gen.  9  :  4.     ,Supra  7  :  26. 

'  A  special  use  was  to  be  made  of  blood  by  offering  it  as  an  atonement  for  sin,  to  cleanse  the  soul . 

*  II.  P.  "  No  soul."  ^  As  a  thing  sacred,  not  to  be  tasted  even  by  bea.sts. 


330  THE     BOOK    OF    LEVITICUS. 


CHAPTER    XYIIL 

MARRIAGE    IS    PROHIBITED    IX    CERTAIN    DEGREES    OF    KINDRED  :    AXD  ALL   UXXATURAL 

LUSTS. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  the  children  of  Israel,  and  say  to  them :  I  am  the 
Lord  your  God.^ 

3.  Ye  shall  not  do  according  to  the  custom  of  the  land  of  Egypt, 
in  which  ye  dwelt :  neither  shall  ye  act  according  to  the  manner  of 
the  country  of  Canaan,  into  which  I  will  bring  you,  nor  shall  ye  walk 
in  their  ordinances.^ 

4.  Ye  shall  do  My  judgments,  and  ye  shall  observe  My  precepts, 
and  ye  shall  walk  in  them.     I  am  the  Lord  your  God. 

5.  Keep  My  laws  and  My  judgments,  which,  if  a  man  do,  he  shall 
live  in  them.^     I  am  the  Lord. 

6.  No  man  shall  approach  to  her  that  is  near  of  kin  to  him,  to  un- 
cover her  nakedness.'*     I  am  the  Lord. 

7.  Thou  shalt  not  uncover  the  nakedness  of  thy  father,  or  the 
nakedness  of  thy  mother :  she  is  thy  mother,  thou  shalt  not  uncover 
her  nakedness. 

8.  Thou  shalt  not  uncover  the  nakedness  of  thy  father's  wife  :  for 
it  is  the  nakedness  of  thy  father. 

9.  Thou  shalt  not  uncover  the  nakedness  of  thy  sister  by  father  or 
by  mother,  whether  born  at  home  or  abroad. 

10.  Thou  shalt  not  uncover  the  nakedness  of  thy  son's  daughter, 
or  thy  daughter's  daughter :  because  it  is  thy  own  nakedness. 

11.  Thou  shalt  not  uncover  the  nakedness  of  thy  father's  wife's 
daughter,  whom  she  bare  to  thy  father,  and  who  is  thy  sister. 

12.  Thou  shalt  not  uncover  the  nakedness  of  thy  father's  sister : 
because  she  is  the  flesh  of  thy  father. 

13.  Thou  shalt  not  uncover  the  nakedness  of  thy  mother's  sister : 
because  she  is  thy  mother's  flesh. 


»  Kxod.20:2;  Horn.  10:6;  Oal.  3:12. 

'  The  heatheiiH  fol lowed  their  pa.<iRion8  without  restraint. 

'  The  ob.serv^T  ot  the  law  escaped  the  death  pt>nalty  awarded  to  transgressors.  By  faith  and  obedience 
he  pleased  ti<"l.  mel  1.  r  im  ■  :uie|it:il>lc  through  the  promised  Redeemer. 

*  The  spe(itie:i[i..iis  are  levoltiiii,'  to  our  sense  of  delicacy;  but  purity  of  morals  required  that  excesses 
should  be  distiuctiy  forbidden,  tlnit  they  might  bo  shunned. 


LEVITICUS    XVIII.  331 

14.  Thou  shalt  not  uncover  the  nakedness  of  thy  father's  brother  :^ 
neither  shalt  thou  approach  to  his  wife :  she  is  thy  aunt.^ 

15.  Thou  shalt  not  uncover  the  nakedness  of  thy  daughter-in-law: 
because  she  is  thy  son's  wife ;  neither  shalt  thou  uncover  her  shame. 

16.  Thou  shalt  not  uncover  the  nakedness  of  thy  brother's  wife  'J 
because  it  is  the  nakedness  of  thy  brother. 

17.  Thou  shalt  not  uncover  the  nakedness  of  thy  Avife,^  and  her 
daughter.  Thou  shalt  not  take  her  son's  daughter  or  her  daughter's 
daughter,  to  discover  her  shame :  because  they  are  her  flesh ;  it  is 
incest. 

18.  Thou  shalt  not  take  thy  wife's  sister^  to  rival  her;  neither  shalt 
thou  uncover  her  nakedness,  while  she^*^  is  yet  living. 

19.  Thou  shalt  not  approach  to  a  woman  in  her  infirmity,^'  neither 
shalt  thou  uncover  her  nakedness. 

20.  Thou  shalt  not  lie  with  thy  neighbor's  wife,  nor  be  defiled  with 
mingling  of  seed. 

21.  Thou  shalt  not  give  any  of  thy  seed  to  be  consecrated  to  the 
idol  Moloch,^^  nor  defile  the  name  of  thy  God :  I  am  the  Lord. 

22.  Thou  shalt  not  lie  with  mankind^^  as  Avith  womankind,  because 
it  is  an  abomination. 

23.  Thou  shalt  not  lie  with  any  beast,  to  be  defiled  with  it.  A 
woman  shall  not  lie  down  to  a  beast,  nor  copulate  with  it :  because  it 
is  a  crime." 

24.  Defile  not  yourselves  with  any  of  these  things  with  which  all 
the  nations  have  been  defiled,  which  I  T^ill  cast  out  before  you, 

25.  And  with  which  the  land  is  defiled  :  the  abominations  of  which 
I  visit  upon  it,  that  it  may  vomit  out  its  inhabitants. 

26.  Keep  ye  My  ordinances  and  My  judgments,  and  do  not  any  of 
these  abominations  :  neither  any  of  your  own  nation,  nor  any  stranger 
who  sojourneth  among  you. 


*  All  positive  prohibitions,  not  contained  in  the  natural  law,  are  to  be  referred  to  the  Divine  ordinance 
directed  to  the  government  of  the  Israelites.    The  Church  has  imitated  or  adopted  several  of  them. 

"  H.  P.  "Quae  tibi  affinitate  conjungitur."  V. 

■^  If  he  died  childless,  the  law  required  the  survivor  to  marry  her. 

*  V.  '•  Uxoris  tuae."    II.  has  not  the  pronoun. 

^  V.  "In  pellicatum."     II.  forbids  to  marry  her,  as  likely  to  give  pain. 

1"  Thy  wife. 

"  Conjugal  intercourse  is  forbidden  in  those  circumstances.  It  is  not,  however,  considered  as  included 
in  the  prohibitions  of  the  natural  law. 

'^  Infra  20  :  2.  This  cruel  superstition  is  worthy  of  all  horror,  Moloch,  which  means  king,  is  taken 
as  a  generic  name  for  idols. 

"  Infra  20  :  16.    Unnatural  excesses  widely  prevailed. 

"  P.  "Confusion."    Simonis:  'Concubitus  (permistio)  inhonestus." 


THE     BOOK    OF    LEVITICUS. 

27.  For  all  these  detestable  things  the  inhabitants  of  the  land 
have  done  that  were  before  you,  and  have  defiled  it. 

28.  Beware  then  lest  in  like  manner  it  vomit  you  also  out,  if  ye  do 
the  like  things^  as  it  vomited  out  the  nation^^  that  was  before  you. 

29.  Every  one  who  shall  commit  any  of  these  abominations,  shall 
perish  from  the  midst  of  his  people.'^ 

30.  Keep  My  commandments.  Do  not  the  things  which  they  have 
done,  who  have  been  before  you,  and  be  not  defiled  therein.  I  am 
the  Lord  vour  God. 


CHAPTER   XIX. 

VARIOUS    ORDINANCES,   PARTLY    MORAL,    PARTLY    CEREMONIAL    OR    JUDICIAL. 

1.  The  Lord  spake  to  Moses,  saying : 

2.  Speak  to  all  the  congregation  of  the  children  of  Israel,  and  say 
to  them :  Be  ye  holy,  because  I  the  Lord  your  God  am  holy.' 

3.  Let  every  one  fear  his  father,  and  his  mother.^  Keep  My  sab- 
baths.    I  am  the  Lord  your  God. 

4.  Turn  ye  not  to  idols ;  nor  make  to  yourselves  molten  gods.  I 
am  the  Lord  your  God. 

5.  If  ye  offer  in  sacrifice  a  peace-offering  to  the  Lord,  that  He  may 
be  favorable,^ 

6.  Ye  shall  eat  it  on  the  same  day  it  was  offered,  and  the  next  day : 
and  whatever  shall  be  left  until  the  third  day,  ye  shall  burn  with  fire. 

7.  If  after  two  days  any  man  eat  it,  he  shall  be  profane  and  guilty 
of  impiety  :* 

8.  And  shall  bear  his  iniquity,  because  he  hath  defiled  the  holy 
thing  of  the  Lord :  he  shall  perish  from  among  his  people. 

9.  When  thou  reapest  the  corn  of  thy  land,  thou  shalt  not  cut 
down  all  that  is  on  the  face  of  the  earth  to  the  very  ground  :*  or 
gather  the  ears  that  remain. 


"  H.  V.  "Nations."  P. 

"  This  solemn  sanction  was  necessary  to  secure  obedience.    It  plainly  means  capital  punishment. 

»  Supra  11 :  44 ;  1  L'eter  1:16.  «  II.  P.  Invert. 

"  II.,  v.,  L.  "  So  that  it  may  be  favorably  received  from  you."    P.  "  At  your  own  will." 

*  Because  violating  the  Divine  prohibition.    II.  P.  "  It  is  abominable:  it  shall  not  be  accepted." 

*  II.  P.  '*Thou  shalt  not  wholly  reap  the  corners  of  thy  field."'  This  enactment  was  directed  to  the 
advantage  of  the  poor,  who  might  glean  what  remained.  Jii/ra  23  :  22.  The  toxt  here,  as  often  else- 
where, mixes  singular  with  plural:  "When  ye  reap— thou  shalt  not."  II.  P. 


LEVITICUS    XIX.  333 

10.  Neither  shalt  thou  gather  the  fallen  bunches  and  grapes^  in 
thy  vineyard,  but  thou  shalt  leave  them  to  the  poor  and  the  stranger 
to  take.     I  am  the  Lord  your  God. 

11.  Ye  shall  not  steal.  Ye  shall  not  lie:  neither  shall  any  man 
deceive  his  neighbor. 

12.  Thou  shalt  not  swear  falsely  by  My  name/  or  profane  the 
name  of  thy  God.     I  am  the  Lord. 

13.  Thou  shalt  not  defraud  thy  neighbor,  nor  oppress  him  by  vio- 
lence.^ The  wages  of  him  who  hath  been  hired  by  thee  shall  not 
remain  w^ith  thee  until  the  morning.®  • 

14.  Thou  shalt  not  speak  evil  of  the  deaf,  nor  put  a  stumbling- 
block  before  the  blind :  but  thou  shalt  fear  the  Lord  thy  God,  because 
I  am  the  Lord. 

15.  Thou  shalt  not  do  that  which  is  unjust,  nor  judge  unjustly. ^^ 
Respect  not  the  person  of  the  poor,  nor  honor  the  person  of  the 
mighty."     Judge  thy  neighbor  according  to  justice. 

16.  Thou  shalt  not  be  a  detracter  or  a  whisperer^^  among  the^^ 
people.  Thou  shalt  not  stand  against  the  blood  of  thy  neighbor.^" 
I  am  the  Lord. 

17.  Thou  shalt  not  hate  thy  brother  in  thy  heart,^^  but  reprove 
him  openly, ^^  lest  thou  incur  sin  in  his  regard. ^^ 

18.  Seek  not  revenge,  nor  be  mindful  of  injury  done  by  thy  citi- 
zens.^^     Thou  shalt  love  thy  friend  as  thyself.*^     I  am  the  Lord. 

19.  Keep  My  laws.  Thou  shalt  not  make  thy  cattle  to  gender 
with  beasts  of  any  other  kind.^^     Thou  shalt  not  sow  thy  field  with 


''  V.  "Kacemos  et  grana  decidentia."  ''  Exod.  20:7. 

*  Eccl.  10  :  6.  V.  uses  often  calumnior  for  oppressing,  which  is  the  ordinary  force  of  H.  Here  it  means 
to  "defraud."  P.    The  other  term  means  to  rob. 

''  Laborers,  for  the  most  part,  need  their  wages  daily,  not  having  reserved  anything  for  their  support. 
To  withhold  it  is  cruel.  Deut.  24  :  14;  Tobias  4  :  15  ;  James  5  :  4. 

*"  Sam.,  V.    Two  phrases  are  used  by  V.  for  one. 

''  Neither  pity  for  the  poor,  nor  deference  for  the  great,  should  warp  judgment.  The  merits  of  the 
case  should  alone  be  regarded.    Deut.  1 :  17 ;  16  :  19 ;  Prov.  24 :  23 ;  Eccl.  42 :  1 ;  James  2  :  2. 

'-  Two  terms  are  employed  to  express  one,  /O'l-  The  malicious  slanderer,  who  seeks  to  destroy  cha- 
racter, even  with  danger  to  the  life  of  the  calumniated  individual,  is  specially  meant.  The  verb  con- 
nected with  the  noun  implies  the  going  up  and  down  to  spread  calumny,  as  peddlers  spread  abroad  their 
wares.  Prov.  11 :  13 ;  20  : 1 9 ;  Jer.  6  :  28 ;  9:4;  Ezek.  22  :  9. 

"  U.  P.  "Thy."  1'  By  false  testimony,  or  malignant  devices. 

»M  John  2: 11;  3:14;  Eccl.  19:13;   Matt.  18  :  15;  Luke  17  :  3, 

'"  This  happily  expresses  the  meaning.    R.  open  reproof  leads  to  a  correct  understanding. 

"  By  judging  him  unjustly,  and  cherishing  secret  hatred. 

"  P.  "  Nor  bear  any  grudge."  II.  signifies  to  watch  an  opportunity  to  take  vengeance  for  a  wrong 
endured. 

"  This  regards  every  one.  Matt.  5  :  43  ;  22  :  o9 ;  Luke  fi  :  27 ;  Rom.  13  :  9. 

**  This  respect  for  the  order  of  nature  served  to  guard  against  moral  disorders. 


334  THE    BOOK     OF    LEVITICUS. 

different  seeds.     Thou  shalt  not  wear  a  garment  that  is  woven  of  two 
sorts. ^^ 

20.  If  a  man  carnally  lie  with  a  woman  who  is  a  bond-servant  and 
betrothed,  and  yet  not  redeemed  with  a  price,  nor  made  free,  they 
both^^  shall  be  scourged :  and  they  shall  not  be  put  to  death,  because 
she  was  not  a  free  woman.^^ 

21.  And  for  his  trespass  he  shall  offer^**  a  ram  to  the  Lord,  at  the 
door  of  the  tabernacle  of  the  testimony : 

22.  And  the  priest  shall  intercede  for  him  and  for  his  sin  before 
the  Lord ;  and  He  w.ill  have  mercy  on  him,^  and  the  sin  shall  be 
forgiven. 

23.  When  ye  shall  come  into  the  land,  and  shall  have  planted  in 
it  fruit-trees,  ye  shall  take  away  the  first-fruits^^  of  them :  the  fruit 
that  comes  forth  shall  be  unclean  to  you ;  ye  shall  not  eat  of  them. 

24.  But  in  the  fourth  year,  all  their  fruit  shall  be  holy,  to  the 
praise  of  the  Lord.^ 

25.  And  in  the  fifth  year  ye  shall  eat  the  fruits  thereof,  gathering 
the  increase.     I  am  the  Lord  your  God. 

26.  Ye  shall  not  eat  with  blood.  Ye  shall  not  divine,  or  observe 
dreams.^ 

27.  Nor  shall  ye  cut  your  hair  roundwise,  or  shave  your  beard. ^^ 

28.  Ye  shall  not  make  any  cuttings  in  your  flesh  for  the  dead ; 
neither  shall  ye  make  in  yourselves  any  figures  or  marks  :^  I  am  the 
Lord. 

29.  Make  not  thy  daughter  a  common  strumpet,  lest  the  land  be 
defiled,  and  filled  with  wickedness. 

30.  Keep  ye  My  sabbaths,  and  reverence  My  sanctuary.  I  am 
the  Lord. 


"  p.  "Of  linen  and  woollen."    There  may  have  been  some  superstition  connected  with  this  usage. 

"  P.  "She."  L.  '•  A  Ecourging  shall  be  decreed."  As  a  slave  !«he  was  whipped.  The  man  being  free, 
was  pardoned  on  offering  sacrifice. 

"  Although  the  moral  turpitude  of  impure  intercourse  with  a  slave  is  the  same  as  with  a  free  woman, 
the  wrong  done  to  society  is  not  so  highly  estimated. 

-*  11.  I*.  "  lie  shall  brim;  his  trespass-offering." 

'*  This  clause  is  not  in  the  text.     V.  uses  two  clauses  to  express  one. 

"  v.  "  Pneputla."  P.  "  Ye  shall  count  the  fruit  thereof  as  uncircumcised."  A  figure  is  borrowed  from 
the  rite  of  circumcision.  They  were  to  cut  off  and  cast  away  the  fruits  during  the  first  three  yearn,  as 
they  were  commanded  to  cut  off  the  foredkiu.  Sanitary  motives  may  have  supported  this  Jaw,  since  the 
early  fruits  were  not  deemed  healthy. 

^  Devot«'d  to  the  support  of  tl»e  ministers  of  religion. 

"  II.  is  understood  by  K.,  after  Aben-Ezra,  to  mean,  "observe  the  clouds."  Superstitious  conjectures 
as  to  future  events  are  meant.     P.  "Observe  times." 

^  Peculiar  modes  of  hair-cutting  and  shaving,  connect«d  with  superstitions  then  prevalent,  are 
aimed  at. 

^  Incisions  of  various  kinds  were  made  by  the  heathen  on  occasions  of  funerals.  Brands  also  were 
made  on  themselves  on  other  occasions,  in  honor  of  Adonis,  and  other  false  divinities. 


¥ 


LEVITICUS    XX.  335 


31.  Go  not  aside  after  wizards,  neither  ask  anything  of  sooth- 
sayers,^^ to  be  defiled  by  them :  I  am  the  Lord  your  God. 

32.  Rise  up  before  the  hoary  head ;  and  honor  the  person  of  the 
aged  man  :^^  and  fear  the  Lord^  thy  God.     I  am  the  Lord. 

33.  If  a  stranger  dwell  in  your  land,  and  abide  among  you,  do 
not  vex  him  :^^ 

34.  But  let  him  be  with  you  as  one  born  among  you ;  and  ye  shall 
love  him  as  yourselves :  for  ye  were  strangers  in  the  land  of  Egypt  :^ 
I  am  the  Lord  your  God. 

35.  Do  not  any  unjust  thing  in  judgment,  in  rule,  in  weight,  or  in 
measure. 

36.  Let  the  .balance  be  just,  and  the  weights  equal,  the  bushel 
just,  and  the  sextary  equal.  I  am  the  Lord  your  God,  that  brought 
you  out  of  the  land  of  Egypt. 

37.  Keep  all  My  precepts,  and  all  My  judgments,  and  do  them.  I 
am  the  Lord. 


CHAPTER    XX. 

DIVERS    CRIMES    TO    BE    PUNISHED    WITH    DEATH. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Thus  shalt  thou  say  to  the  children  of  Israel :  If  any  man  of 
the  children  of  Israel,  or  of  the  strangers  who  dwell  in  Israel,  give 
of  his  seed  to  Moloch,  let  him  surely  die :  the  people  of  the  land 
shall  stone  him. 

3.  And  I  will  set  My  face  against  him :  and  I  will  cut  him  off  from 
the  midst  of  his  people  ;  because  he  hath  given  of  his  seed^  to  Moloch, 
and  hath  defiled  My  sanctuary,  and  profaned  My  holy  name. 

4.  And  if  the  people  of  the  land  let  alone  the  man^  who  giveth  of 
his  seed  to  Moloch,  and  will  not  kill  him : 


'^  All  attempts  to  hold  communication  with  spirits  are  vain  and  superstitious. 
^^  Respect  for  age  is  necessary  for  the  good  training  of  youth. 
^^  "The  Lord"  is  not  in  the  text. 

^'  Harass,  oppress.    V.  " Exprobretis."    Scornful  words  and  unkind  actions  are  forbidden. 
''"  These  sentiments  mark  their  Divine  source. 

'  V.  '-Idolo"  is  added.    To  give  of  his  seed  is  to  offer  his  children— to  pass  them  through  the  fire  in 
honor  of  Moloch.    Supra  18  :  21. 

^  V.  paraphrases :  "Quod  si  negligens  fuerit  popul us  terra;,  et  quasi  parvipendens  imperium  meum, 
dimiserit  hominem." 


336  THE    BOOK    OF    LEVITICUS. 

5.  I  will  set  My  face  against  that  man  and  his  kindred,  and  will 
cut  off  both  him,  and  all  who  consented  with  him,  to  sin  with  Moloch,^ 
out  of  the  midst  of  their  people. 

6.  The  soul  that  goeth  aside  after  magicians  and  soothsayers,  and 
sinneth  with  them,  I  will  set  My  face  against  that  soul,  and  destroy 
it  out  of  the  midst  of  its  people. 

7.  Sanctify  yourselves  and  be  ye  holy,''  because  I  am  the  Lord 
your  God. 

8.  Keep  My  precepts,  and  do  them.  I  am  the  Lord  who  sanctify 
you. 

9.  He  who  curseth^  his  father,  or  mother,  shall  surely  die  :  he  hath 
cursed  his  father  and  mother,  let  his  blood  be  upon  hjm. 

10.  If  any  man  commit  adultery  with  the  wife  of  another,  and 
defile  his  neighbor's  wife,  let  them  be  put  to  death,  both  the  adul- 
terer and  the  adulteress.^ 

11.  If  a  man  lie  with  his  stepmother,  and  uncover  the  nakedness 
of  his  father,  let  them  both  be  put  to  death :  their  blood  be  upon 
them. 

12.  If  any  man  lie  with  his  daughter-in-law,  let  both  die,  because 
they  have  done  a  heinous  crime  :^  their  blood  be  upon  them. 

13.  If  any  one  lie  with  a  man  as  with  a  woman,  both  have  com- 
mitted an  abomination ;  let  them  be  put  to  death :  their  blood  be 
upon  them. 

14.  If  any  man,  after  marrying  the  daughter,  marry  her  mother, 
he  hath  done  a  heinous  crime :  he  shall  be  burnt  alive  with  them  : 
neither  shall  so  great  an  abomination  remain  in  the  midst  of  you. 

15.  He  that  shall  lie  with  any  beast,^  shall  surely  die :  the  beast 
also  ye  shall  kill.^ 

16.  The  woman  who  shall  lie  under  any  beast,  shall  be  killed  to- 
gether with  the  same  :^°  their  blood  be  upon  them. 


*  By  idolatrous  practices.  The  text  does  not  speiak  of  their  consent,  but  of  their  act,  which  it  brands 
as  fornication. 

*  1  Pet.  1 :  16. 

»  This  implies  contumely  and  outrage.  Exod.  21 :  17;  Prov.  20 :  20;  Matt.  15  :  4;  Mark  7  :  10. 

"  Capital  punishment  was  awarded  for  a  crime  which  regards  what  man  holds  dearest  in  his  domestic 
relations,  and  the  most  sacred  bond  of  society,  Deut.  22 :  22 ;  John  8:5. 

^  P.  "They  have  wrought  confusion."     L.  -'They  have  committed  an  unnatural  deed." 

»  v.  '*  Jumento  et  pecore.''     II  has  only  one  term. 

»  The  beast  was  put  to  death  to  express  horror  for  the  act,  although  it  was  necessarily  destitute  of 
moral  character  on  the  port  of  the  animal.  The  moral  agent,  by  degrading  his  nature  to  a  beastly  lerel, 
deserved  death. 

»»  Supra  18  :  23. 


LEVITICUS    XX.  337 

17.  If  any  man  take  his  sister,  the  daughter  of  his  father,  or  the 
daughter  of  his  mother,  and  see  her  nakedness,  and  she  behold  his 
brother's  shame,  they  have  committed  a  crime  :  they  shall  be  slain  in 
the  sight  of  their  people,  because  they"  have  uncovered  one  another's 
nakedness  ;  and  they  shall  bear  their  iniquity. 

18.  If  any  man  lie  with  a  woman  in  her  flowers,  and  uncover  her 
nakedness,  and^^  she  open  the  -fountain  of  her  blood,  both  shall  be 
destroyed  out  of  the  midst  of  their  people. 

19.  Thou  shalt  not  uncover  the  nakedness  of  thy  aunt  by  thy 
mother,  or  of  thy  aunt  by  thy  father :  he  who  doeth  this,  hath  un- 
covered the  shame  of  his  own  flesh ;  both  shall  bear  their  iniquity. 

20.  If  any  man  lie  with  the  wife  of  his  uncle  by  the  father,  or  of 
his  uncle  by  the  mother,  and  uncover  the  shame  of  his  near  akin,  both 
shall  bear  their  sin :  they  shall  die  childless.^^ 

21.  He  who  marrieth  his  brother's  wife  doeth  an  unlawful  thing ; 
he  hath  uncovered  his  brother's  nakedness :  they  shall  be  without 
children. 

22.  Keep  My  laws  and  My  judgments,  and  do  them  ;  lest  the  land 
into  which  ye  are  to  enter  to  dwell  in  it,  vomit  you  also  out.^'' 

23.  Walk  not  after  the  laws  of  the  nations  which  I  cast  out  before 
you.  For  they  have  done  all  these  things ;  and  therefore  I  abhor 
them. 

24.  But  to  you  I  say :  Possess  their  land,  which  I  will  give  you 
for  an  inheritance,  a  land  flowing  with  milk  and  honey.  I  am  the 
Lord  your  God,  who  have  separated  you  from  other  peoples : 

25.  Therefore  do  ye  also  separate  the  clean  beast  from  the  un- 
clean, and  the  clean  fowl  from  the  unclean :"  defile  not  your  souls 
with  beasts,  or  birds,  or  any  things  that  move  on  the  earth,  and 
which  I  have  shown  you  to  be  unclean. 

26.  Ye  shall  be  holy  to  Me,  because  I  the  Lord  am  holy,^^  and 
I  have  separated  you  from  other  peoples,  that  ye  should  be  Mine. 

27.  A  man,  or  a  woman,  in  whom  there  is  a  familiar  or  divining 


"  n.  p.  "He"— "his  sister's." 

^  H.  P.  "He  hath  discovered  her  fountain,  and  she  hath  uncovered  the  fountain."  The  ofiFence  was 
against  a  mere  positive  enactment,  having  no  foundation  in  the  nature  of  things,  and  regarding  a  mere 
physical  condition  of  body;  but  the  right  of  God  to  be  obeyed  is  unquestionable. 

^^  Sterility  was  threatened  as  a  penalty  of  the  intercourse  of  near  relatives.  It  is  still  among  the 
consequences  of  such  connection,  which,  however,  is  often  fruitful  in  issue,  weak  in  mind,  or  physically 
defective. 

**  This  bold  figure  points  to  the  exercise  of  Divine  justice. 

"  The  legal  distinction  of  meats  is  referred  to.  "*  1  Pet.  1 :  16. 

22 


338  THE    BOOK    OF     LEVITICUS. 

spirit,^^  shall  surely  die  :  they  shall  stone  them  :  their  blood  be  upon 
them.^s 


CHAPTEK    XXL 


ORDINANCES    RELATING    TO    THE    PRIESTS. 


1.  The  Lord  said  also  to  Moses :  Speak  to  the  priests,  the  sons  of 
Aaron,  and  say  to  them :  Let  not  a  priest  incur  uncleanness^  at  the 
death  of  his  citizens, 

2.  But  only  for  his  kin,  such  as  are  near  in  blood,  for  his  father 
and  for  his  mother,  and  for  his  son,  and  for  his  daughter,  for  his 
brother  also, 

3.  And  for  a  maiden  sister,  who  hath  had  no  husband : 

4.  But  not  even  for  the  prince  of  his  people'  shall  he  do  anything 
that  may  make  him  unclean. 

5.  Neither  shall  they  shave  their  head,  nor  their  beard,^  nor  make 
incisions  in  their  flesh. 

6.  They  shall  be  holy  to  their  God,  and  they  shall  not  profane  His 
name :  for  they  offer  the  fire-offering  of  the  Lord,  and  the  bread  of 
their  God,  and  therefore  they  shall  be  holy. 

7.  They  shall  not  take  to  wife  a  harlot  or  a  vile  prostitute,^  nor 
one  who  hath  been  put  away  from  her  husband :  because  they  are 
holy  to  their  God, 

8.  And  they  offer  the  loaves  of  thy  God.^  Let  them  therefore  be 
holy,  because  I  also  am  holy,  the  Lord,  who  sanctify  them. 

9.  If  the  daughter  of  a  priest  be  taken  in  whoredom,  and  dishonor 
the  name  of  her  father,  she  shall  be  burnt.^ 


•'  n.  p.  "A  familiar  ppirit,  or  that  is  a  wizard."  Spiritualism,  which  recently  spread  wid^lj,  is  but  a 
renewal  of  those  ancient  superstitions,  or  a  new  form  in  which  they  are  dressed.  To  seek  to  communi- 
cate with  spirits  by  arbitrary  signs  is  to  tempt  God,  by  departing  from  the  order  of  His  Providence. 

•»  Deut.  18  :  11 ;  1  Kings  28  :  7.  The  punishment  of  death  was  justly  awarded  for  a  crime,  which  under- 
mined the  Divine  government  of  a  people  whom  God  chose  as  His  own. 

•  This  is  a  warning  to  guard  against  incurring  legal  uncleanncss,  by  doing  anything  to  which  It  is 
attached.  It  was  not  proper  that,  on  occasion  of  the  death  of  citizens  generally,  it  should  be  incurred 
by  the  priests,  who  ought  to  be  habitually  employed  in  holy  functions. 

^  Syr.,  v.,  Dathe.  R.  understands  it  of  a  husband,  who,  being  a  priest,  should  not  contract  unclean- 
ncss on  account  of  hia  wife.  At  her  death  he  should  avoid  any  act  by  which  it  is  contracted.  Kashbam 
explains  it  in  like  manner.    L.  limits  it  to  the  high  priest:  "The  chief  man  among  his  people." 

»  Supra  19  :  27  ;  Kzt;k.  44 :  20. 

*  The  first  term  is  understood  of  any  loose  woman :  the  second  of  those  who  are  specially  defiled,  or 
whose  state  of  life  exposes  them  to  sin.    Supra  19  :  21). 

»  V.  "Panes  propositionis."    H.  P.  "The  bread  of  thy  God." 

■  This  extraordinary  punishment  was  directed  to  repair  the  grieyous  scandal. 


LEVITICUS    XXI.  339 

10.  The  high  priest  among  his  brethren,  upon  whose  head  the 
anointing  oil  hath  been  poured,  and  whose  hands  have  been  conse- 
crated for  the  priesthood,  and  who  hath  been  vested  with  the  holy 
vestments,^  shall  not  uncover  his  head,  he  shall  not  rend  his  gar- 
ments :^ 

11.  Nor  shall  he  go  in  to  any  dead  body :  not  even  for  his  father 
or  his  mother  shall  he  be  defiled. 

12.  Neither  shall  he  go  out  of  the  holy  places,  lest  he  defile  the 
sanctuary  of  the  Lord,  because  the  anointing  oil  of  his  God  is  upon 
him.     I  am  the  Lord. 

13.  He  shall  take  a  virgin  to  wife  :^ 

14.  But  a  widow,  or  one  that  is  divorced,  or  defiled,  or  a  harlot, 
he  shall  not  take  ;  but  a  maid  of  his  own  people  : 

15.  He  shall  not  mingle  the  stock  of  his  kindred  with  the  common 
people  of  his  nation :  for  I  am  the  Lord  who  sanctify  him. 

16.  And  the  Lord  spake  to  Moses,  saying  : 

17.  Say  to  Aaron  :  Whosoever  of  thy  seed,  throughout  their  fami- 
lies,^^  hath  a  blemish,  shall  not  ofi'er  bread  to  his  God : 

18.  Neither  shall  he  approach  to  minister  to  Him  :  If  he  be  blind, 
if  he  be  lame,  if  he  have  a  deformed  nose, 

19.  If  his  foot,  or  if  his  hand  be  broken, 

20.  If  he  be  crook-backed,  or  blear-eyed,"  or  have  a  pearl  in  his 
eye,  or  a  continual  scab,  or  a  dry  scurf  in  his  body,  or  a  rupture  :^^ 

21.  Any  man  of  the  seed  of  Aaron,  the  priest,  who  hath  a  blemish, 
shall  not  approach  to  offer  sacrifices  to  the  Lord,  or  bread  to  his 
God. 

22.  He  shall  eat  nevertheless  of  the  loaves  that  arc  offered  in  the 
sanctuary. ^^ 

23.  But  he  shall  not  enter  within  the  veil,  or  approach  to  the  altar, 
because  he  hath  a  blemish,  and  he  must  not  defile  My  sanctuary.  I 
am  the  Lord  who  sanctify  them." 


^  V.  is  free. 

*  Special  restrictions  were  placed  on  him,  that  he  might  not  be  at  all  diverted  from  holy  offices. 

»  Ezek.44:22. 

*^  H.  P.  "In  their  generations."'    The  law  regards  all  priests  in  each  succeeding  age. 

"  pi.  P.  "  A  dwarf.'' 

^  l^or  the  decorum  of  worship  it  was  necessary  to  exclude  from  the  ministry  all  who  had  any  notable 
defect.    The  canon  law  is  framed  on  the  same  principle. 

■'  This  was  a  humane  and  necessary  provision  for  those  who  were  disqualified.  H.  P.  "He  shall  eat 
the  bread  of  his  God,  both  of  the  most  holy  and  of  the  holy."  Sin-offerings,  and  public  peace-offerings, 
with  flour-offerings,  were  deemed  most  holy;  other  peace-offerings,  with  the  firstlings  and  the  paschal 
lamb,  were  styled  holy.    All  these  are  here  understood  by  the  term  "bread." 

'■'  The  last  clause  is  added. 


340  THE    BOOK    OF     LEVITICUS. 

24.  Moses  therefore  spake  to  Aaron,  and  to  his  sons,  and  to  all 
Israel,  all  the  things  which  had  been  commanded  him. 


CHAPTER   XXII. 

WHO    MAY    EAT    TUE    HOLY    THINGS  ;    AND    WHAT    THINGS    MAY    BE    OFFERED. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  Aaron  and  to  his  sons,  that  they  keep  from^  the  holy 
things  of  the  children  of  Israel,  and  defile  not  My  name  in  the  things 
sanctified  to  Me,^  which  they  ofier.     I  am  the  Lord. 

3.  Say  to  them,  for  their  posterity  likewise  :^  Every  man  of  your 
race  who  approacheth  to  holy  things  which  the  children  of  Israel 
have  offered  to  the  Lord,  having  his  uncleanness  on  him,  shall  perish 
before  the  Lord.'*     I  am  the  Lord. 

4.  The  man  of  the  seed  of  Aaron,  who  is  a  leper,  or  who  sufi*ereth 
a  running  issue,  shall  not  eat  of  the  holy  things,  until  he  be  healed. 
He  who  toucheth  anything  unclean  by  the  dead,  and  he  whose  seed 
goeth  from  him  as  in  generation, 

5.  And  he  who  toucheth  a  creeping  thing,  or  any  unclean  thing, 
the  touching  of  which  is  defiling, 

6.  Shall  be  unclean  until  the  evening,  and  shall  not  eat  the  holy 
things :  but  when  he  hath  washed  his  flesh  with  water, 

7.  And  the  sun  is  down,  then,  being  clean,  he  shall  eat  of  the  holy 
things,  because  it  is  his  food. 

8.  That  which  dieth  of  itself,^  and  that  which  is  torn  by  a  beast, 
they  shall  not  eat,  nor  be  defiled  therewith.     I  am  the  Lord. 

9.  Let  them  keep  My  precepts,  that  they  may  not  fall  into  sin, 
and  die  in  the  sanctuary,^  when  they  defile  it.  I  am  the  Lord  who 
sanctify  them. 


»  II.  p.  "  Separate  themselTea  from."  L.  "  Keep  themselves  away  from."  They  were  cautioned  not  to 
approach  holy  things,  when  they  themselves  were  under  legal  defilement. 

'  V.  is  free.  P.  "  My  holy  name  in  those  things  which  they  hallow  unto  Me."  By  rash  approach  and 
improper  handling  of  holy  things,  they  profaned  the  Divine  Name. 

»  V.  "Etad  posteros  eorum."  P.  "  Among  your  generations."  A  MS.  has:  "Their."  The  law  wa« 
to  embrace  those  who  should  come  after. 

*  This  was  calculated  to  inspire  a  salutary  terror. 

»  Exod.  22  :  31 ;  Supra  17  :  15;  Deut.  14  :  21 ;  Ksek.  44  :  31. 

"  Lit.  "My  watch."  L.  "  My  charge:"  the  duty  assigned  them.  The  penalty  of  a  sudden  death  like 
that  of  Nadab  and  Ablii  is  held  forth  to  inspire  them  with  salutary  fear. 


LEVITICUS     XXII.  341 

10.  No  stranger  shall  eat  of  the  holy  things :  a  sojourner  with  a 
priest,  or  a  hired  servant,  shall  not  eat  of  them. 

11.  But  he  whom  the  priest  hath  bought,  and  he  who  is  his  servant, 
born  in  his  house,^  these  shall  eat  of  them. 

12.  If  the  daughter  of  a  priest  be  married  to  any  of  the  people, 
she  shall  not  eat  of  the  holy  things,  or  of  the  offerings.^ 

13.  But  if  she  be  a  widow,  or  divorced,  and  having  no  children 
return  to  her  father's  house,  she  shall  eat  of  her  father's  meats,  as 
she  was  wont  to  do  when  she  was  a  maid :  no  stranger  hath  leave  to 
eat  of  them. 

14.  He  who  eateth  of  the  holy  things  unwittingly  shall  add  the 
fifth  part  with  that  which  he  ate,  and  shall  give  it  to  the  priest  into 
the  sanctuary. 

15.  And  they  shall  not  profane  the  holy  things  of  the  children  of 
Israel,  which  they  offer  to  the  Lord : 

16.  Lest  perhaps  they  bear  the  iniquity^  of  their  trespass,  when 
they  shall  have  eaten  the  holy  things.  I  am  the  Lord  who  sanctify 
them. 

17.  And  the  Lord  spake  to  Moses,  saying : 

18.  Speak  to  Aaron,  and  to  his  sons,  and  to  all  the  children  of 
Israel,  and  say  to  them :  The  man  of  the  house  of  Israel,  and  of  the 
strangers  who  dwell  with  you,  that  offereth  his  oblation,  either  paying 
his  vows,  or  offering  of  his  .own  accord,  whatsoever  it  be  which  he 
presenteth  to  the  Lord  for  a  holocaust, 

19.  To  be  offered  by  you,^*'  it  shall  be  a  male  without  blemish  of 
the  beeves,  or  of  the  sheep,  or  of  the  goats. 

20.  If  it  have  a  blemish,  ye  shall  not  offer  it,  neither  shall  it  be 
acceptable. 

21.  The  man  who  offereth  a  victim  of  peace-offerings  to  the  Lord, 
either  paying  his  vows,  or  offering  of  his  own  accord,  whether  of 
beeves  or  of  sheep,  shall  offer  it  without  blemish,  that  it  may  be  ac- 
ceptable :  there  shall  be  no  blemish  in  it.'^ 

22.  If  it  be  blind,  or  broken,  or  have  a  scar,  or  blister,  or  a  scab. 


'  The  slave  belonging  to  the  family  was  allowed  to  partake  of  the  ofiTerings.  The  sojourner,  namely 
the  servant  who  chose  to  remain  permanently,  and  had  his  ear  bored  in  token  of  his  determination,  and 
the  hireling  who  remained  in.service  until  the  end  of  the  sixth  year,  did  not  enjoy  this  privilege. 

*  L.  V.  "  De  his  quae  sanctificata  sunt,  et  de  primitiis."  V.  uses  primitiis  for  portions  reserved  to  the 
priests. 

*  Punishment. 

"  L.  "That  it  may  be  favorably  received  for  you."   Supra  1:3;  ivfra  20  :  21.  P.  "At  your  own  will." 
"  Deut.  15  :  21 ;  Eccl.  35  :  14. 


342  THE    BOOK    OF    LEVITICUS. 

or  a  dry  scurf;  ye  shall  not  offer  them  to  the  Lord,  or  burn  anything 
of  them  upon  the  Lord's  altar. 

23.  An  ox  or  a  sheep,  that  hath  the  ear  and  the  tail  cut  off,  thou 
mayest  offer  voluntarily  :  but  a  vow  may  not  be  paid  with  them.^^ 

24.  Ye  shall  not  offer  to  the  Lord  any  beast  that  hath  the  testicles 
bruised,  or  crushed,  or  cut  and  taken  away  :  ye  shall  do  no  such  thing 
in  your  land.^^ 

25.  Ye  shall  not  offer  bread^*  to  your  God,  from  the  hand  of  a 
stranger,  nor  any  other  thing  that  he  would  give :  because  they  are 
all  corrupted  and  defiled :  ye  shall  not  receive  them, 

26.  And  the  Lord  spake  to  Moses,  saying : 

27.  When  a  bullock,  or  a  sheep,  or  a  goat,  is  brought  forth,  they 
shall  be  seven  days  under  their  dam  :  but  the  eighth  day,  and  thence- 
forth, they  may  be  offered  to  the  Lord. 

28.  Whether  it  be  a  cow,  or  ewe,  they  shall  not  be  sacrificed^^  the 
same  day  with  their  young  ones. 

29.  If  ye  immolate  a  victim  for  thanksgiving  to  the  Lord,  that  He 
may  be  favorable,'*^ 

30.  Ye  shall  eat  it  the  same  day :  none  of  it  shall  remain  until  the 
morning.     I  am  the  Lord. 

31.  Keep  My  commandments,  and  do  them.     I  am  the  Lord. 

32.  Profane  not  My  holy  name,  that  I  may  be  honored  in  the  midst 
of  the  children  of  Israel.     I  am  the  Lord  who  sanctify  you, 

33.  And  who  brought  you  out  of  the  land  of  Egypt,  that  I  might 
be  your  God :  I  am  the  Lord. 


CHAPTER    XXIIL 


HOLY-DAYS    TO    BE    KEPT. 


1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  the  children  of  Israel,  and  say  to  them :  These  are 
the  feasts  of  the  Lord,  which  ye  shall  call  holy.^  • 

"  An  obligation  could  not  l»e  discharged  with  guch  a  victim. 

"  Thflfle  prohibitioDR  served  to  diminish  the  dangers  of  moral  excesses. 

'*  Loaves  of  the  pn-sence  ar«  meant.    The  gifts  of  aliens  from  the  trde  God  and  Ills  worship  were 
declined.     Strangers  dwelling  with  the  Israelites,  and  true  worshippers,  were  not  repelled. 

"  11.  I*.  "  Ye  shall  not  kill  it."    Through  regard  for  natural  affection. 

"  P.  '•  At  your  own  will."   Supra  1  :  3. 

'  I71p  'XIpD  njnO-    These  mean  appointed  meotiogs  and  holy  convocations,    V.  renders  them 
▼arioosly,  v.  4,  7,  8, 21,  27,  35,  37. 


LEVITICUS    XXIII.  343 

3.  Six  days  shall  ye  work ;  the  seventh  day,  because  it  is  the  rest 
of  the  sabbath,  shall  be  called  holy.  Ye  shall  do  no  work  on  it:  it  is 
the  sabbath  of  the  Lord  in  all  your  dwellings.^ 

4.  These  also  are  the  feasts  of  the  Lord,  which  jxi  must  celebrate 
in  their  seasons.^ 

5.  The  first  month,  the  fourteenth  day  of  the  month  at  evening,  is 
the  passover  of  the  Lord : 

6.  And  the  fifteenth  day  of  the  same  month  is  the  solemnity  of  the 
unleavened  bread  of  the  Lord.  Seven  days  shall  ye  eat  unleavened 
bread. 

7.  The  first  day  shall  be  most  solemn^  to  you,  and  holy :  ye  shall 
do  no  servile  work  therein : 

8.  But  ye  shall  ofi'er  a  fire-offering  to  the  Lord  seven  days.  And 
the  seventh  day  shall  be  more  solemn,  and  more  holy :  and  ye  shall 
do  no  servile  work  therein. 

9.  And  the  Lord  spake  to  Moses,  saying : 

10.  Speak  to  the  children  of  Israel,  and  say  to  them :  When  ye 
enter  into  the  land  which  I  will  give  you,  and  shall  reap  your  corn, 
ye  shall  bring  sheaves  of  ears,  the  first-fruits  of  your  harvest,  to  the 
priest : 

11.  Who  shall  lift  up  the  sheaf  before  the  Lord,  the  next  day  after 
the  sabbath,  that  it  may  be  made  acceptable  for  you,  and  shall  sanc- 
tify it.^ 

12.  And  on  the  same  day  on  which  the  sheaf  is  consecrated,  a 
lamb  without  blemish  of  the  first  year,  shall  be  killed  for  a  holocaust 
of  the  Lord. 

13.  And  the  oblation^  shall  be  offered  with  it,  two-tenths  of  flour 
tempered  with  oil,  for  a  fire-offering  to  the  Lord,  and  a  most  sweet 
odor  :  libations  also  of  wine,  the  fourth  part  of  a  hin. 

14.  Ye  shall  not  eat  either  bread,  or  parched  corn,  or  green  ears, 
until  the  day  when  ye  shall  offer  thereof  to  your  God.'^  It  is  a  pre- 
cept forever  throughout  your  generations,  and  all  your  dwellings. 

15.  Ye  shall  count  therefore  from  the  morrow  after  the  sabbath, 
wherein  ye  offered  the  sheaf  of  the  first-fruits,  seven  full  weeks,^ 


^  In  the  public  assemblies  at  the  tabernacle,  and  afterwards  at  the  temple,  the  priests  and  Leyiteg 
labored  without  sin  on  the  sabbath,  in  the  exercise  of  the  ministry.   Matt.  12  :  5. 
^  Exod.  12  :  18;  Numb.  28  :  16. 

*  n.  p.  "  Ye  shall  have  a  holy  convocation." 

*  The  barley  ripens  in  Judea  about  Paschal  time.    Instead  of  V.  "  sanctificabit,"  11.  P.  »•  wave  it.'* 
'-  V.  "  Libamenta."   Supra  6  :  14. 

'  Dependence  on  God  was  thus  maintained. 

*  The  feast  of  Pentecost.  Deut.  16  :  9. 


344  THE    BOOK    OF    LEVITICUS. 

16.  Even  unto  the  end  of  the  morrow  after  the  seventh  week,  that 
is  to  say  fifty  days,  and  so  ye  shall  offer  a  new  oblation  to  the  Lord 

17.  Out  of  all  your  dwellings,  two  loaves  of  the  first-fruits,  of  two- 
tenths  of  flour  leavened,  which  ye  shall  bake  for  the  first-fruits  of  the 
Lord. 

18.  And  ye,  shall  offer  with  the  loaves  seven  lambs  without  blemish 
of  the  first  year,  and  one  calf  from  the  herd,  and  two  rams :  and 
they  shall  be  for  a  holocaust  with  their  libations,®  for  a  most  sweet 
odor  to  the  Lord. 

19.  Ye  shall  offer  also  a  buck-goat  for  sin,  and  two  lambs  of  the 
first  year  for  sacrifices  of  peace-offerings. 

20.  And  when  the  priest  hath  lifted  them  up  with  the  loaves  of  the 
first-fruits^*^  before  the  Lord,  they  shall  be  for  his  use.^^ 

21.  And  ye  shall  call  this  day  most  solemn,  and  most  holy :  ye 
shall  do  no  servile  work  thereon.     It  shall  be  an  everlastinor  ordi- 

o 

nance  in  all  your  dwellings  and  generations. 

22.  And  when  ye  reap  the  corn  of  your  land,  ye  shall  not  cut  it 
to  the  very  ground:'^  neither  shall  ye  gather  the  ears  that  remain: 
but  ye  shall  leave  them  for  the  poor  and  for  the  strangers.  I  am  the 
Lord  your  God. 

23.  And  the  Lord  spake  to  Moses,  saying : 

24.  Say  to  the  children  of  Israel :  The  seventh  month,  on  the  first 
day  of  the  month,  ye  shall  keep  a  sabbath,  a  memorial,"  with  the 
sound  of  trumpets,  and  it  shall  be  called  holy. 

25.  Ye  shall  do  no  servile  work  therein,  and  ye  shall  offer  a  fire- 
offering  to  the  Lord. 

26.  And  the  Lord  spake  to  Moses,  saying : 

27.  Upon  the  tenth  day  of  this  seventh  month  shall  be  the  day  of 
atonement :  it  shall  be  most  solemn,  and  shall  be  called  holy :  and 
ye  shall  afflict  your  souls^^  on  that  day,  and  shall  offer  a  fire-offering 
to  the  Lord. 

28.  Ye  shall  do  no  servile  work  on  this  day:  because  it  is  a  day  of 
propitiation,  that  the  Lord  your  God  may  be  merciful  to  you.^* 


*  p.  "  Their  meat  offering,  and  their  drink-offeringfi." 

"*  II.  P.  "  A  wave-offering." 

"  Supra  19  :  9, 12.   II.  P.  "  They  shall  be  holy  to  the  Lord  for  his  use." 

"  H.  P.  "Thou  shalt  not  make  clean  riddance  of  the  corners  of  thy  field  when  thou  reapest." 

"  The  precise  object  commemorated  is  not  known.  The  Divine  benefits  in  general  may  have  been 
celebrated.  The  feast  fell  in  the  month  of  Tiari,  corresponding  to  September.  Numb.  29  :  1.  The  end  to 
which  it  was  directed  was  to  appease  God  offended  by  sin. 

"  I'ciiitciitiul  humiliation  is  implifd. 

'^  11.  1'.  --  To  make  an  atonement  for  you  before  the  Lord  your  Ood." 


LEVITICUS    XXIII.  345 

29.  Every  one  who  is  not  afflicted  on  this  day,  shall  perish  from 
among  his  people : 

30.  And  every  one  who  shall  do  any  work,  the  same  will  I  destroy 
from  among  his  people. 

31.  Ye  shall  do  no  work  therefore  on  that  day :  it  shall  be  an 
everlasting  ordinance  to  you  in  all  your  generations,  and  dwellings.^^ 

32.  It  is  a  sabbath  of  rest,  and  ye  shall  afflict  your  souls,  beginning 
on  the  ninth  day  of  the  month :  from  evening  until  evening,  ye  shall 
celebrate  your  sabbaths. ^^ 

33.  And  the  Lord  spake  to  Moses,  saying : 

34.  Say  to  the  children  of  Israel :  From  the  fifteenth  day  of  this 
same  seventh  month,  shall  be  kept  the  feast  of  tabernacles^^  seven 
days  to  the  Lord. 

35.  The  first  day  shall  be  called  most  solemn  and  most  holy :  ye 
shall  do  no  servile  work  therein. 

36.  And  seven  days  ye  shall  ofi'er  holocausts  to  the  Lord :  the 
eighth  day  also  shall  be  most  solemn  and  most  holy,^^  and  ye  shall 
offer  fire-offerings  to  the  Lord  :  for  it  is  the  day  of  assembly  '}^  ye  shall 
do  no  servile  work  therein. 

37.  These  are  the  feasts  of  the  Lord,  which  ye  shall  call  most 
solemn  and  most  holy,  and  ye  shall  offer  on  them  fire-offerings  to  the 
Lord,  holocausts^^  and  oblations,  according  to  the  rite  of  every  day. 

38.  Besides  the  sabbaths  of  the  Lord,  and  your  gifts,  and  those 
things  that  ye  shall  offer  by  vow,  or  which  ye  shall  give  to  the  Lord 
voluntarily. 

39.  So  from  the  fifteenth  day  of  the  seventh  month,  when  ye  have 
gathered  in  all  the  fruits  of  your  land,  ye  shall  celebrate  the  feast  of 
the  Lord  seven  days :  on  the  first  day  and  the  eighth  shall  be  a  sab- 
bath.^^ 

40.  And  ye  shall  take  to  you  on  the  first  day  the  fruits  of  the 
fairest  tree,  and  branches  of  palm  trees,  and  boughs  of  thick  trees, 
and  willows  of  the  brook  f^  and  ye  shall  rejoice  before  the  Lord  your 
God. 

41.  And  ye  shall  keep  the  solemnity  thereof  seven  days  in  the 


»«  Supra  16  :  29;  Numb.  29  :  7. 

"  n.  p.  "  Sabbath."    The  Jewish  festivals  began  at  sunset,  and  continued  till  sunset  of  the  following 
day.    The  Church  imitates  the  custom  in  her  office. 

"  This  feast  was  intended  to  commemorate  the  dwelling  of  the  Israelites  in  tents,  in  the  desert. 

"  John  7  :  37. 

*'  "Coetus  atque  collects;."     V.  uses  two  terms  to  express  one. 

''  H.  P.  "  Meat  offerings,  a  sacrifice."  '■«  V.  "  Id  est  requies."    This  is  an  addition. 

*■  These  were  used  in  the  construction  of  the  tents  for  the  festival. 


346  THE    BOOK     OF    LEVITICUS. 

year.     It  shall  be  an  everlasting  ordinance  in  your  generations.     In 
the  seventh  month  shall  ye  celebrate  this  feast : 

42.  And  ye  shall  dwell  in  bowers  seven  days :  every  one  that  is 
of  the  race  of  Israel  shall  dwell  in  tents : 

43.  That  your  posterity  may  know  that  I  made  the  children  of 
Israel  dwell  in  tents,  when  I  brought  them  out  of  the  land  of  Egypt. 
I  am  the  Lord  your  God. 

44.  And  Moses  spake  concerning  the  feasts  of  the  Lord  to  the 
children  of  Israel. 


CHAPTER    XXIV. 

THE    OIL    FOR   THE    LAMPS.      THE    LOAVES    OF    THE    PRESEKCE.      THE    PUNISHMENT    OF 

BLASPHEMY. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Command  the  children  of  Israel,  that  they  bring  unto  thee  the 
finest  and  clearest  oil  of  olives,^  to  furnish  the  lamps  continually, 

3.  Without  the  veil  of  the  testimony  in  the  tabernacle  of  the 
covenant.^  And  Aaron  shall  set  them  from  evening  until  morning 
before  the  Lord,  by  a  perpetual  rite  throughout  your  generations.^ 

4.  They  shall  be  set  upon  the  pure^  candlestick  before  the  Lord 
continually. 

5.  Thou  shalt  take  also  fine  flour,  and  bake  twelve  loaves  thereof ; 
two-tenths  shall  be  in  every  loaf. 

6.  And  thou  shalt  set  them  six  and  six  one  against  another  upon 
the  clean  table  before  the  Lord  : 

7.  And  thou  shalt  put  upon  them  the  pure  frankincense,  that  the 
bread  may  be  for  a  memorial,  an  oblation^  to  the  Lord. 

8.  Every  sabbath  they  shall  be  changed  before  the  Lord,  being 
received  of  the  children  of  Israel  by  an  everlasting  covenant ; 

9.  And  they  shall  belong  to  Aaron  and  his  sons,  that  they  may 
eat  them  in  the  holy  place :  because  it  is  most  holy  of  the  sacrifices 
of  the  Lord  by  a  perpetual  ordinance. 


»  H.  p.  "  Pure  oUtc  oil  beaten  for  the  light" 

«  P.  "Of  the  congregation."    The  Toll  hung  in  the  tabernacle  before  the  ark.    The  Israelites  were 
bound  to  supply  oil  for  the  lamps. 

'  V.  "Cultu  rltuque."    Two  terms  are  employed  to  express  one.    P.  "Statute." 

*  Formed  of  purest  gold.  *  V.  "  In  monimentum  oblationis." 


LEVITICUS    XXIV.  347 

10.  And  behold,  the  son  of  a  woman  of  Israel,  whom  she  had  of 
an  Egyptian,  went  out  among  the  children  of  Israel,  and  fell  at 
words  in  the  camp  with  a  man  of  Israel. 

11.  And  when  he  had  blasphemed  the  Name,^  and  had  cursed  it, 
he  was  brought  to  Moses :  (now  his  mother  was  called  Salumith,  the 
daughter  of  Dabri,  of  the  tribe  of  Dan :) 

12.  And  they  put  him  in  prison,  till  they  might  know  what  the 
Lord  would  command.^ 

13.  And  the  Lord  spake  to  Moses, 

14.  Saying :  Bring  forth  the  blasphemer  without  the  camp  ;  and 
let  those  who  heard  him,  put  their  hands  upon  his  head  :^  and  let  all 
the  people  stone  him. 

15.  And  thou  shalt  speak  to  the  children  of  Israel :  The  man  who 
curseth  his  God  shall  bear  his  sin  : 

16.  And  he  who  blasphemeth  the  name  of  the  Lord,®  shall  surely 
die :  all  the  multitude  shall  stone  him,  whether  he  be  a  native  or  a 
stranger.  He  that  blasphemeth  the  name  of  the  Lord,  shall  surely 
die. 

17.  He  that  killeth^*'  a  man,  shall  surely  die. 

18.  He  that  killeth  a  beast,  shall  make  it  good,  beast  for  beast. 

19.  He  that  causeth  a  hurt"  to  any  of  his  neighbors ;  as  he  hath 
done,  so  shall  it  be  done  to  him : 

20.  Breach  for  breach,  eye  for  eye,  tooth  for  tooth. ^^  What  hurt 
he  caused,  the  like  shall  he  be  compelled  to  suffer. 

21.  He  that  killeth  a  beast,  shall  render  another.  He  that  killeth 
a  man,  shall  be  put  to  death." 

22.  Let  equal  judgment  be  among  you,  whether  he  be  a  stranger 
or  a  native  that  offendeth  :^^  because  I  am  the  Lord  your  God. 

23.  And  Moses  spake  to  the  children  of  Israel :  and  they  brought 


"  Of  God.  It  is  called  absolutely  the  Name,  through  high  reyerence.  The  man  profaned  it  wantonly. 
His  being  the  son  of  an  Egyptian  accounts  for  his  impiety.  He  did  not  merely  utter  the  Name  rashly 
Hud  irreverently,  but  with  outrage. 

'  P.  "That  the  mind  of  the  Lord  might  be  shewed  them.'  L.  "  Until  the  decision  of  the  Lord  could 
be  explained  to  them." 

*  This  solemn  attestation  of  his  guilt  prepared  the  way  for  his  punishment.  He  was  regarded  as  a 
victim  immolated  to  atone  for  sin. 

"  "  Of  the  Lord."    This  is  added.    Blasphemy  here  implies  language  directly  derogatory  to  the  Divine 
Majesty.     In  a  theocracy  its  punishment  was  death. 
'"  V.  "  Percusserit  et  occiderit."     H.  has  only  one  term. 
•'  Exod.  21  :  12. 

*^  Any  bodily  injury,  which  disfigures  or  disables.    L.  '-Bodily  defect." 
"  Exod.  21  :  24  ;  Deut.  19  :  21 ;  Matt.  5  :  38. 
'*  V.  "  Punietur." 
"  The  same  law— the  same  process;  even  handed  justice. 


348  THE    BOOK    OF    LEVITICUS. 

forth  him  who  had  blasphemed,  without  the  camp,  and  they  stoned 
him.     And  the  children  of  Israel  did  as  the  Lord  commanded  Moses. 


CHAPTER    XXV. 

THE    LAW    OF    THE    SEVENTH    AND    OF    THE    FIFTIETH    YEAR    OF    JUBILEE. 

1.  And  the  Lord  spake  to  Moses  on  Mount  Sinai,  saying : 

2.  Speak  to  the  children  of  Israel,  and  say  to  them :  When  ye 
shall  have  entered  into  the  land  which  I  give  you,  keep  a  sabbath 
to  the  Lord. 

3.  Six  years  thou  shalt  sow  thy  field,  and  six  years  thou  shalt 
prune  thy  vineyard,  and  gather  the  fruits  thereof: 

4.  But  in  the  seventh  year  shall  be  a  sabbath  to  the  land,  of  the 
resting  of  the  Lord :'  thou  shalt  not  sow  thy  field,  nor  prune  thy 
vineyard. 

5.  What  the  ground  bringeth  forth  of  itself,  thou  shalt  not  reap : 
neither  shalt  thou  gather  the  grapes  of  the  first-fruits  as  a  vintage '} 
for  it  is  a  year  of  rest  to  the  land : 

6.  But  they  shall  be  unto  you  for  food,^  to  thee  and  to  thy  man- 
servant, to  thy  maid-servant  and  thy  hireling,  and  to  the  strangers 
that  sojourn  with  thee : 

7.  All  things  that  grow  shall  be  feed  to  thy  beasts  and  to  thy 
cattle. 

8.  Thou  shalt  also  number  to  thee  seven  weeks  of  years,  seven 
times  seven,  forty-nine  years  :  .  • 

9.  And  thou  shalt  sound  the  trumpet  in  the  seventh  month,  the 
tenth  day  of  the  month,*  in  the  time  of  the  expiation  in  all  your 
land. 

10.  And  thou  shalt  sanctify  the  fiftieth  year,  and  shalt  proclaim 


'  Exod.  23  :  10.  11.  P.  <'  Then  shall  the  land  keep  a  sabbath  to  the  Lord."  The  land  was  to  rest  fVom 
rultivation  for  a  year. 

'  The  regular  harvest  and  vintage  were  omitted  in  the  sabbatical  year:  but  spontaneous  fruits  were 
used.    Grapes  often  come  forth  abundantly  without  cultivation. 

'  II.  P.  *'The  Habbath  of  the  land  shall  be  meat  for  thee."  The  spontaneous  product  served  for 
support. 

*  The  flfileth  year — that  of  Jubilee — was  annouBccd  with  sound  of  trumpet.  The  appellation  ?2V  's 
thought  to  have  referenoe  to  the  return  of  the  original  owners  to  their  possessions. 


LEVITICUS    XXV.  349 

release^  to  all  the  inhabitants  of  thy  land :  for  it  is  the  year  of  jubi- 
lee. Every  man  shall  return  to  his  possession,^  and  every  one  shall 
go  back  to  his  former  family  -J 

11.  Because  it  is  the  jubilee  and  the  fiftieth  year.  Ye  shall  not 
sow,  nor  reap  the  things  that  grow  in  the  field  of  their  own  accord, 
neither  shall  ye  gather  the  first-fruits  of  the  vines, 

12.  Because  it  is  the  jubilee  holy  to  you :  but  as  they  grow  ye 
shall  presently  eat  them. 

13.  In  the  year  of  the  jubilee  all  shall  return  to  their  possessions. 

14.  When  thou  sellest  anything  to  thy  neighbor,  or  buyest  of  him, 
distress  not  thy  brother  :^  but  thou  shalt  buy  of  him  according  to  the 
number  of  years  from  the  jubilee.® 

15.,  And  he  shall  sell  to  thee  according  to  the  computation  of  the 
fruits. 

16.  The  more  years  remain  after  the  jubilee,  the  more  shall  the 
price  increase :  and  the  less  time  is  counted,  so  much  the  less  shall 
the  purchase  cost :  for  he  selleth  to  thee  the  time  of  the  fruits. 

17.  Do  not  distress  your  countrymen,  but  let  every  one  fear  his 
God :  because  I  am  the  Lord  your  God. 

18.  Do  My  precepts,  and  keep  My  judgments,  and  fulfil  them : 
that  ye  may  dwell  in  the  land  in  safety,^" 

19.  And  that  the  earth  may  yield  you  its  fruits,  of  which  ye  may 
eat  your  fill,  dwelling  in  safety. 

20.  But  if  ye  say :  What  shall  we  eat  the  seventh  year,  if  we  sow 
not,  nor  gather  our  fruits  ? 

21.  I  will  give  you  My  blessing  the  sixth  year,  and  it  shall  yield 
the  fruits  of  three  years." 

22.  And  in  the  eighth  year  ye  shall  sow,  and  shall  eat  of  the  old 
fruits,  until  the  ninth  year :  till  new  grow  up,  ye  shall  eat  the  old 
store. 

23.  The  land  also  shall  not  be  sold  forever :  because  it  is  Mine,^^ 
and  ye  are  strangers  and  sojourners  with  Me. 


*  p.  "Liberty."    This  name  was  given  it  because  in  this  year  servants  were  set  free. 

^  Landed  property  returned  to  its  owners,  in  the  year  of  Jubilee,  so  that  its  permanent  accumulation 
in  the  hands  of  individuals  was  prevented. 

''  Servants  returned  to  their  relations. 

«  Do  not  harass,  wrong,  or  treat  unjustly.    See  also  v.  17. 

^  Every  sale  of  lands  being  limited  to  the  year  of  Jubilee,  the  price  varied  according  to  the  time  which 
was  to  run. 

*"  V.  "Nullius  impetum  formidantes."    This  is  a  free  version. 

"  This  was  an  extraordinary  mark  of  a  special  Providence. 

'2  God  claimed  high  dominion  over  their  lands,  and  put  limits  to  their  transfer. 


350  THE    BOOK    OF    LEVITICUS. 

24.  For  which  cause  all  the  country  of  jour  possession^^  shall  be 
under  the  condition  of  redemption. 

25.  If  thy  brother,  being  impoverished,  sell  his  possession,  and 
his  kinsman  will,  he  may  redeem  what  he  had  sold.^^ 

26.  But  if  he  have  no  kinsman,  and  he  himself  can  find  the  price 
to  redeem  it, 

27.  The  value  of  the  fruits  shall  be  counted  from  the  time  when 
he  sold  it :  and  the  overplus  he  shall  restore  to  the  buyer,  and  so 
shall  receive  his  possession  again.    * 

28.  But  if  his  hands  find  not  the  means  to  repay  the  price,  the 
buyer  shall  have  what  he  bought,  until  the  year  of  the  jubilee.  For 
in  this  year  all  that  is  sold  shall  return  to  the  owner,  and  to  the 
ancient  possessor.^^ 

29.  He  that  selleth  a  house  within  the  walls  of  a  city,  shall  have 
the  liberty  to  redeem  it,  until  one  year  be  expired. 

30.  If  he  redeem  it  not,  and  the  whole  year  be  fully  out,  the  buyer 
shall  possess  it,  and  his  posterity  forever ;  and  it  cannot  be  redeemed, 
not  even  in  the  jubilee. ^^ 

31.  But  if  the  house  be  in  a  village  that  hath  no  walls,  it  shall  be 
sold  according  to  the  same  law  as  the  fields :  if  it  be  not  redeemed 
before,  in  the  jubilee  it  shall  return  to  the  owner. 

32.  The  houses  of  Levites,  which  are  in  cities,  may  always  be 
redeemed  :^^ 

33.  If  they  be  not  redeemed,  in  the  jubilee  they  shall  all  return 
to  the  owners ;  because  the  houses  of  the  cities  of  the  Levites  are  for 
their  possessions  among  the  children  of  Israel.^® 

34.  But  let  not  their  suburbs  be  sold,  because  it  is  a  perpetual 
possession.'^ 

35.  If  thy  brother  be  impoverished,  and  weak  of  hand,  and  thou 
receive  him  as  a  stranger  and  sojourner,  and  he  live  with  thee. 


"  The  *al«  of  land  was  with  an  Implied  condition  of  redemption  on  equitable  terms,  so  that  it  was  like 
a  mortgage. 

^*  The  kinsman  could  redeem  the  property  in  his  own  right,  and  become  its  owner.  Public  policy  was 
favorable  to  the  retaining  of  it  in  the  same  family. 

'*  This  is  a  free  version.  The  text  says  that  the  owner  of  the  land  in  question  shall  return  to  its 
possession. 

*^  Y.  uses  a  double  phrase.  The  ineonTeDlenoes  likely  to  arise  from  temporary  and  conditional  transfers 
of  property  in  cities,  caused  the  right  of  redemption  to  be  limited  to  one  year. 

»'  V.  abridges. 

'*  This  exemption  and  privilege  were  necessary  to  prevent  the  impoverishment  of  the  Levites,  who  had 
but  little  property. 

**  They  were  regarded  as  tenants  for  life,  and  could  not  consequently  alienate  their  rural  possessions. 


LEVITICUS    XXV.  351 

36.  Take  not  usury  of  him,  nor  more  than  thou  gavest  :^  fear  thy 
God,  that  thy  brother  may  live  with  thee.^^ 

37.  Thou  shalt  not  give  him  thy  money  upon  usury,  nor  exact  of 
him  any  increase  of  provision. ^^ 

38.  I  am  the  Lord  your  God,  who  brought  you  out  of  the  land  of 
Egypt,  to  give  you  the  land  of  Canaan,  and  to  be  your  God. 

39.  If  thy  brother,  constrained  by  poverty,  sell  himself  to  thee, 
thou  shalt  not  oppress  him  with  the  service  of  bond-servants : 

40.  But  as  a  hireling  and  a  sojourner  shall  he  be :  he  shall  work 
with  thee  until  the  year  of  the  jubilee.^ 

41.  And  after Avards  he  shall  go  out  with  his  children,  and  shall 
return  to  his  kindred  and  to  the  possession  of  his  fathers. 

42.  For  they  are  My  servants,  and  I  brought  them  out  of  the  land 
of  Egypt ;  let  them  not  be  sold  as  bond-men  : 

43.  Fret  him  not  with  rigor,  but  fear  thy  God. 

44.  Let  your  bond-men,  and  your  bond-women,  be  of  the  nations 
that  are  round  about  you.^* 

45.  And  of  the  strangers  that  sojourn  among  you,  or  that  were 
born  of  them  in  your  land,  these  ye  shall  have  for  servants : 

46.  And  by  right  of  inheritance  ye  shall  leave  them  to  your  pos- 
terity, and  shall  possess  them  forever.  But  oppress  not  your  breth- 
ren, the  children  of  Israel,  by  rigor. 

47.  If  a"^  stranger  or  a  sojourner  grow  strong  among  you,  and 
thy  brother,  being  impoverished,  sell  himself  to  him,  or  to  any  of  his 
race; 

48.  After  the  sale  he  may  be  redeemed.  He  that  will  of  his 
brethren  may  redeem  him  ; 

49.  Either  his  uncle,  or  his  uncle's  son,  or  his  kinsman,  by  blood 
or  affinity.-^     But  if  he  himself  be  able  also,  he  may  redeem  himself. 


™  This  determines  in  what  usury  consists. 

*"  The  fear  of  God  would  dispose  him  to  afford  him  a  home  and  refuge  in  his  distress.  V.  "Frugum 
superabundantiam  non  exiges."    This  version  is  free. 

'^  All  advance  on  provisions  lent  for  support  is  here  plainly  forbidden  with  regard  to  an  Israelite  in 
4istress. 

■^  Perpetual  bondage  was  forbidden  in  regard  of  Israelites.  Even  if  sold  to  their  countrymen  as  slaves, 
their  condition  was  like  that  of  domest'es. 

'"  It  was  permitted  to  have  slaves  of  the  surrounding  nations.  God  left  them  subject  to  the  law  of 
nations,  which  allowed  slavery.  His  legislation  in  this  regard  was  not  unjust,  although  it  specially 
favored  the  Israelites. 

**  II.  "  The  hand  of." 

^'  To  prevent  Israelites  becoming  slaves  permanently  to  strangers  who  might  settle  in  the  land,  the 
right  of  purchasing  freedom  was  given  to  the  individual  in  question,  or  to  any  near  relative. 


352  THE    BOOK    OF    LEVITICUS.    , 

50.  Counting  only  the  years  from  the  time  of  his  being  sold  unto 
the  year  of  the  jubilee :  and  counting  the  money  for  which  he  was 
sold,  according  to  the  number  of  the  years  and  the  reckoning  of  a 
hired  servant. 

51.  If  many  years  remain  until  the  jubilee,  according  to  them  shall 
he  also  repay  the  price. 

52.  If  few,  he  shall  make  the  reckoning  with  him  according  to  the 
number  of  the  years,  and  shall  repay  to  the  buyer  what  remaineth  of 
the  years, 

53.  His  wages  being  allowed  for  which  he  served  before :  he  shall 
not  afflict  him  violently  in  thy  sight.^^ 

54.  And  if  by  these  means  he  cannot  be  redeemed,  in  the  year  of 
the  jubilee  he  shall  go  out  with  his  children. 

55.  For  the  children  of  Israel  are  My  servants,  whom  I  brought 
forth  out  of  the  land  of  Egypt. 


CHAPTER   XXVI. 

god's  promises  to  them  that  keep  his  commandments,    and  the  many 
punishments  with  which  he  threatens  transgressors. 

1.  I  AM  the  Lord  your  God :  ye  shall  not  make  to  yourselves  any 
idoP  or  graven  thing,^  neither  shall  ye  erect  pillars,^  nor  set  up  a 
remarkable  stone'*  in  your  land,  to  adore  it :  for  I  am  the  Lord  your 
God. 

2.  Keep  My  sabbaths,  and  reverence  My  sanctuary:  I  am  the 
Lord. 

3.  If  ye  walk  in  My  precepts,  and  keep  My  commandments,  and 
do  them,  I  will  give  you  rain  in  due  season  :* 


^  The  Israelites  were  charged  to  prevent  the  oppression  of  their  brethren  by  any  master  under  whose 
power  they  might  have  fallen. 

»  P.  "Idols."     dVSk  expresses  false  divinities  in  general.  Ps.  96  :  7. 

*  P.  "  Graven  image."    The  term  docs  not  express  image.    £xod.  20  :  4;  Deut.  5  :  8. 

»  P.  "  A  standing  image."  The  term  is  applicable  to  anything  raised  up,  whether  it  be  a  rude  pillar, 
or  it  be  wrought  into  a  representation  of  some  kind.  It  is  used  of  the  simple  stone  which  Jacob  raised 
in  memory  of  his  dream.  Gen.  28  :  18.  The  term  image  in  P.  seems  to  have  been  employed  under 
doctrinal  bias  against  the  use  of  sacred  images. 

*  P.  "Any  image  of  stone."  L.  "Any  carved  stone."  The  text  may  be  translated:  "any  sightly 
stone."  It  is  understood  of  stones  placed  in  an  elevated  situation  consecrated  to  local  deities,  in  quality 
of  inspectors  and  guardians.    Pindar  styles  Apollo  CK9itiv  of  Delos  Olympion.  Od.  vi. 

*  Seasonable  rain  was  a  special  favor. 


LEVITICUS    XXVI.  353 

4.  And  the  land  shall  bring  forth  its  increase,^  and  the  trees  shall 
be  filled  with  fruit. 

5.  The  threshing  of  your  harvest  shall  reach  unto  the  vintage,  and 
the  vintage  shall  reach  unto  the  sowing-time :  and  ye  shall  eat  your 
bread  to  the  full,  and  dwell  in  your  land  without  fear.^ 

6.  I  will  give  peace  in  your  borders:  ye  shall  sleep,  and  there  shall 
be  none  to  make  you  afraid.  I  will  take  away  evil  beasts  :  and  the 
sword  shall  not  pass  through  your  land. 

7.  Ye  shall  pursue  your  enemies,  and  they  shall  fall  before  you.^^ 

8.  Five  of  you  shall  pursue  a  hundred  others,  and  a  hundred  of 
you  ten  thousand :  your  enemies  shall  fall  before  you  by  the  sword. 

9.  I  will  look  towards  you,  and  make  you  increase :  ye  shall  be 
multiplied,  and  I  will  establish^  My  covenant  with  you. 

10.  Ye  shall  eat  the  oldest  of  the  old  store,  and,  new  coming  on,  ye 
shall  cast  away  the  old.^'^ 

11.  I  will  set  My  tabernacle  in  the  midst  of  you;  and  My  soul 
shall  not  loathe  you. 

12.  I  will  walk  among  you,  and  will  be  your  God  ;  and  ye  shall  be 
My  people. 

13.  I  am  the  Lord  your  God  who  have  brought  you  out  of  the 
land  of  the  Egyptians,  that  ye  should  not  serve  them,  and  who  have 
broken  the  chains  of  your  necks,  that  ye  might  go  upright.*^ 

14.  But  if  ye  will  not  hear  Me,  nor  do  all  My^^  commandments, 

15.  If  ye  despise  My  laws,  and  contemn  My  judgments,  so  as  not 
to  do  those  things  which  are  commanded  by  Me,  and  to  make  void  My 
covenant  :'^ 

16.  I  also  will  do  these  things  to  you  :  I  will  quickly  visit  you  with 
poverty,  and  burning  heat,^*  which  shall  waste  your  eyes,  and  consume 
your  lives.  Ye  shall  sow  your  seed  in  vain,  which  shall  be  devoured 
by  your  enemies. 

17.  I  will  set  My  face  against  you ;  and  ye  shall  fall  down  before 
your  enemies,  and  shall  be  made  subject  to  those  who  hate  you :  ye 
shall  flee  when  no  man  pursueth  you. 


*  Great  and  continued  abundance  is  promised  on  condition  of  faithful  obedience.  The  special  providence 
of  God  in  regard  to  the  Israelites  was  manifestly  displayed. 

■"  Internal  security  is  promised.  «  II,  P.  "  By  the  sword,"  as  in  v.  8. 

■'  Fulfil. 

'"  Great  abundance  is  to  be  enjoyed.  Having  no  need  of  the  remains  of  former  harvest.*,  they  shall 
cast  them  away. 

"  The  Divine  protection  is  thus  expressed.  2  Cor.  6 :  16. 

's  H.  P.  "These."  !3  u^^ut.  28  :  15;  Thren.  2  :  17. 

14  p   "Terror,  consumption,  and  the  burning  ague." 

23 


354  THE    BOOK    OF     LEVITICUS. 

18.  But  if  ye  will  not  yet,  for  all  this,  obey  Me,  I  will  chastise 
you  seven  times^^  more  for  your  sins : 

19.  And  I  will  break  the  pride  of  your  stubbornness ;  and  I  will 
make  to  you  the  heaven  above  as  iron,  and  the  earth  as  brass.  ^^ 

20.  Your  labor  shall  be  spent  in  vain  :  the  ground  shall  not  bring 
forth  her  increase,  nor  the  trees  yield  their  fruit. 

21.  If  ye  walk  contrary  to  Me,  and  will  not  hearken  to  Me,  I  will 
bring  seven  times  more  plagues  upon  you  for  your  sins : 

22.  And  I  will  send  in  upon  you  the  beasts  of  the  field,  to  destroy 
you  and  your  cattle,  and  make  you  few  in  number,^'^  and  that  your 
highways  may  be  desolate. 

23.  And  if  even  so  ye  will  not  amend,  but  will  walk  contrary  to 
Me: 

24.  I  also  will  walk  contrary  to  you,  and  will  strike  you  seven 
times  for  your  sins, 

25.  And  I  will  bring  in  upon  you  the  sword  that  shall  avenge  My 
covenant.'^  And  when  ye  shall  flee  into  the  cities,  I  will  send  the 
pestilence  in  the  midst  of  you,  and  ye  shall  be  delivered  into  the 
hands  of  your  enemies, 

26.  After  I  have  broken  the  staff  of  your  bread :  so  that  ten  women 
shall  bake  your  bread  in  one  oven,  and  give  it  out  by  weight  ;^^  and 
ye  shall  eat,  and  shall  not  be  filled. 

27.  But  if  ye  will  not  for  all  this  hearken  to  Me,  but  will  walk 
against  Me : 

28.  I  will  also  go  against  you  with'^"  fury  ;  and  I  will  chastise  you 
with  seven  plagues  for  your  sins, 

29.  So  that  ye  shall  eat  the  flesh  of  your  sons  and  of  your  daugh- 
ters.^^ 

30.  I  will  destroy  your  high  places,^  and  break  your  idols. ^  Ye 
shall  fall  among  the  ruins  of  your  idols  f*  and  my  soul  shall  abhor 
you, 

"  Many  times.  Infra  v.  21,  28. 

^''  Want  of  rain  and  barrenness  of  soil  are  thus  signified.   Mai.  2  :  2. 

"  I>.  "Rob  you  of  your  children."     II.  implies,  "  to  make  childless." 

"  P.  "The  quarrel  of  My  covenant."  II.  has  not  the  pronoun.  The  phrase  means  that  the  sword 
will  punish  transgressors. 

"  On  account  of  scarcity. 

*'  v.  "  Contrario."    The  adjective  Is  superfluous,  since  the  preposition  expresses  its  force. 

2'  This  was  literally  fulfilled.  When  Benadad,  king  of  Syria,  bt^sieged  Samaria,  mothers  were  known 
to  eat  their  own  children.  4  Kings  6  :  28.  See  also  Thren.  4  :  10.  Like  horrors  occurred  during  the  siege 
of  Jerusalem  under  Titus.    Joseph,  de  Bella,  1.  7  :  8. 

''  These  were  favorite  places  of  resort  for  superstitious  purposes. 

'"^  P.  "Images."  L.  ''Sun  images."  D'JDH'  The  term  is  thought  to  be  Persian, and  Its  precise  force 
is  disputed.  Spencer  takes  it  to  mean  statues,  or  pillars  like  obelisks.  Qrotius  thinks  that  It  designates 
places  In  which  fires  were  lighted  In  honor  of  false  deities.  Is.  17  :  8 ;  Esek.  6  :  4. 

"  P.  "I  will  cast  your  carcasses  upon  the  carcasses  of  your  idols."    R.  commends  the  interpretation  of 


LEVITICUS     XXVI.  355 

31.  Insomuch  that  I  will  bring  your  cities  to  be  a  wilderness,  and 
make  your  sanctuaries  desolate,^  and  will  receive  no  more  your  sweet 
odors.^^ 

32.  And  I  will  destroy  your  land,  and  your  enemies  shall  be  asto- 
nished at  it,  when  they  shall  be  the  inhabitants  thereof.^ 

33.  And  I  will  scatter  you  among  the  gentiles ;  and  I  will  draw 
out  the  sword  after  you ;  and  your  land  shall  be  desolate,  and  your 
cities  destroyed. 

34.  Then  shall  the  land  enjoy  her  sabbaths  all  the  days  of  her 
desolation  :^^  when  ye  shall  be 

35.  In  the  enemies'  land,  she  shall  keep  a  sabbath,  and  rest  in  the 
sabbaths  of  her  desolation,  because  she  did  not  rest  in  your  sabbaths 
when  ye  dwelt  therein. 

36.  And  as  to  those  who  shall  remain  of  you,  I  will  send  fear  in 
their  hearts  in  the  countries  of  their  enemies :  the  sound  of  a  flying 
leaf  shall  terrify  them ;  and  they  shall  flee  as  if  from  the  sword : 
they  shall  fall,  when  no  man  pursueth  them : 

37.  And  they  shall  fall  one  upon  another,  as  if  fleeing  before  the 
sword  :  none  of  you  shall  dare  resist  your  enemies. 

38.  Ye  shall  perish  among  the  gentiles,  and  an  enemy's  land  shall 
consume  you. 

39.  And  if  some  of  them  also  yet  remain,  they  shall  pine  away  in 
their  iniquities,  in  the  land  of  their  enemies,  and  they  shall  be  afilicted 
for  the  sins  of  their  fathers,  and  their  own  :^^ 

40.  Until  they  confess  their  iniquities  and  the  iniquities  of  their 
ancestors,  whereby  they  have  transgressed  against  Me,  and  walked 
contrary  to  Me. 

41.  Therefore  I  also  will  walk  against  them,  and  bring  them  into 
their  enemies'  land,  until  their  uncircumcised  mind  be  subdued  :  then 
shall  they  ask  pardon  for  their  sins.^ 


St.  Jerome,  who  took  the  term  in  the  second  place  figuratively  for  the  fragments  of  the  idols,  broken  in 
pieces.    God  threatens  to  cast  their  carcasses  amidst  the  fragments  of  the  objects  of  their  superstition. 

^'  The  desolation  of  the  temple  under  Nabuchodonosor  and  under  Titus  was  in  fulfilment  of  this 
prediction. 

**  The  rejection  of  the  Mosaic  sacrifices  and  rites  is  here  predicted. 

"^  Titus,  the  Roman  general,  expressed  astonishment  at  the  calamities  -which  the  Jews  brought  on 
them.selves,  and  which,  he  appealed  to  heaven,  were  to  be  ascribed  to  their  obstinacy,  rather  than  to  his 
arms. 

^  The  desolation  of  the  land  left  without  cultivators  was  in  punishment  of  their  neglect  to  keep  a 
religious  sabbath,  and  otherwise  observe  the  Divine  law. 

^'  H.  P.  "With  them."    V.  "  Et  sua." 

^*  IV"^''-  r.  "They  then  accept  of  the  punishment  of  their  iniquity."  L.  "Then  shall  they  sati-sfy 
their  iniquity."  Simonis  understands  the  verb  of  paying  a  debt,  or  performing  a  duty.  The  phrase 
occurs  again,  v.  43. 


356  THE    BOOK     OF    LEVITICUS. 

42.  And  I  will  remember  My  covenant  that  I  made  with  Jacob, 
and  Isaac,  and  Abraham.^^     I  will  remember  also  the  land, 

43.  Which,  when  she  shall  be  left  by  them,  shall  enjoy  her  sab- 
baths, being  desolate  on  account  of  them.  But  they  shall  ask  pardon 
for  their  sins,  because  they  rejected  My  judgments,  and  despised  My 
laws. 

44.  And  yet  for  all  that,  when  they  were  in  the  land  of  their  ene- 
mies, I  did  not  cast  them  ofi'  altogether ;  neither  did  I  despise  them 
so  as  to  consume  them  wholly,  and  to  make  void  My  covenant  with 
them.     For  I  am  the  Lord  their  God. 

45.  And  I  will  remember  My  former  covenant,^^  when  I  brought 
them  out  of  the  land  of  Egypt,  in  the  sight  of  the  gentiles,  to  be 
their  God.  I  am  the  Lord.  These  are  the  judgments,  and  precepts, 
and  laws,  which  the  Lord  gave  between  Him  and  the  children  of 
Israel  in  Mount  Sinai  by  Moses. 


CHAPTER    XXVIL 


OF    VOWS    AND   TITHES. 


1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  the  children  of  Israel,  and  say  to  them:  The  man  who 
shall  have  made  a  vow,^  and  pledged  his  soul  to  God,  shall  give  the 
ransom  by*  estimation. 

3.  If  it  be  a  man  from  twenty  years  old  unto  sixty  years  old,  he 
shall  give  fifty  shekels  of  silver,  by  the  weight  of  the  sanctuary : 

4.  If  a  woman,  thirty. 

5.  But  from  the  fifth  year  until  the  twentieth,  a  man  shall  give 
twenty  shekels ;  a  woman,  ten. 


''  The  text  expresses  the  covcnaDt  with  each  distinctly,  beginning  with  the  latest  of  the  three  named. 

*"  II.  P.  "Tlie  covenant  of  ihcir  ancestors." 

'  I'.'  •*  When  a  man  shall  make  a  singular  tow."  L.  "  A  particular  vow."  A  personal  vow,  by  which 
an  individual  promised  to  devote  himself  to  religious  Rervice,  could  be  released  on  payment  of  an  offering 
for  like  purposes. 

.  •  II.  V.  "Thy."    The  individual  who  made  the  vow  was  at  liberty  to  commute  it  for  the  sum  fixed  by 
law.    P.  ''The  persons  shall  be  for  the  Lord  by  thy  estimation." 


LEVITICUS     XXVII.  35T 

6.  From  one  month  until  the  fifth  year,^  for  a  male  shall  be  given 
five  shekels ;  for  a  female,  three. 

T.  A  man  that  is  sixty  years  old  or  upwards,  shall  give  fifteen 
shekels  ;  a  woman,  ten. 

8.  If  he  be  poor,  and  not  able  to  pay  the  estimation,^  he  shall 
stand  before  the  priest :  and  as  much  as  he  shall  value  him  at,  and 
see  him  able  to  pay,  so  much  shall  he  give. 

9.  But  a  beast,  that  may  be  sacrificed  to  the  Lord,  if  any  one  shall 
vow,  shall  be  holy ; 

10.  And  it  cannot  be  changed,^  neither  a  better  for  a  worse,  nor  a 
worse  for  a  better.  And  if  he  shall  change  it,  both  that  which  was 
changed,  and  that  for  which  it  was  changed,  shall  be  consecrated  to 
the  Lord. 

11.  An  unclean  beast,  which  cannot  be  sacrificed  to  the  Lord,  if 
any  man  shall  vow,  shall  be  brought  before  the  priest : 

12.  Who  judging  whether  it  be  good  or  bad,  shall  set  the  price : 

13.  Which  if  he  that  offereth  it  will  give,  he  shall  add  above  the 
estimation  the  fifth  part.^ 

14.  If  a  man  shall  vow  his  house,  and  sanctify  it  to  the  Lord,  the 
priest  shall  consider  it,  whether  it  be  good  or  bad,  and  it  shall  be  sold 
according  to  the  price,  which  he  shall  appoint.^ 

15.  But  if  he  that  vowed,  will  redeem  it,  he  shall  give  the  fifth 
part  of  the  estimation  over  and  above,  and  shall  have  the  house.^ 

16.  And  if  he  vow  the  field  of  his  possession,  and  consecrate  it  to 
the  Lord,  the  price  shall  be  rated  according  to  the  measure  of  the 
seed.  If  the  ground  be  sowed  with  thirty  bushels  of  barley,  let  it 
be  sold  for  fifty  shekels  of  silver. 

17.  If  he  vow  his  field  from  after  the  year  of  jubilee,^  as  much  as 
it  may  be  worth,  at  so  much  it  shall  be  rated. 

18.  But  if  some  time  after,  the  priest  shall  reckon  the  money  ac- 
cording to  the  number  of  years  that  remain  until  the  jubilee,  and  the 
price  shall  be  abated, 

19.  And  if  he  that  had  vowed,  will  redeem  his  field,  he  shall  add 
the  fifth  part  of  the  money  of  the  estimation,  and  shall  possess  it. 


■*  A  child  of  five  years,  or  younger,  might  be  the  object  of  a  tow  made  by  a  parent. 

*  Regard  for  poverty  constantly  appears  in  all  the  Divine  provisions. 

'-  Change  was  justly  forbidden,  as  it  was  apparently  without  reasonable  motive.  The  attempt  to  change 
was  rendered  penal,  since  both  animals  were  claimed. 

''  This  addition  was  an  acknowledgment  of  the  moderation  of  the  estimate  and  a  token  of  gen(?rosity 
on  the  part  of  the  giver. 

^  II.  P.  "  As  the  priest  shall  estimate  it.  so  shall  it  stand."    See  t.  16. 

*  Exod.  30  :  13 ;  Numb.  3  :  47  ;  Ezek.  45  :  12. 

*  V.  "Si  statim  ab  anno  incjpientis  jubilaji."    II.  is  simple. 


358  THE     COOK     OF     LEVITICUS. 

20.  And  if  he  will  not  redeem  it,  but  it  be  sold  to  any  other  man, 
he  that  vowed  it,  may  not  redeem  it  any  more : 

21.  For  when  the  day  of  jubilee  cometh,  it  shall  be  sanctified  to 
the  Lord,  and  as  a  possession  consecrated  it  pertaineth  to  the  right  of 
the  priests. 

22.  If  a  field  that  was  bought,  and  not  of  a  man's  ancestors'  pos- 
session, be  sanctified  to  the  Lord, 

23.  The  priest  shall  reckon  the  price  according  to  the  number  of 
years  unto  the  jubilee :  and  he  that  had  vowed,  shall  give  that  to  the 
Lord. 

24.  But  in  the  jubilee,  it  shall  return  to  the  former  owner,  who  had 
sold  it,  and  had  it  in  the  lot  of  his  possession. 

25.  All  estimation  shall  be  made  according  to  the  shekel  of  the 
sanctuary.     A  shekel  hath  twenty  obols. 

26.  The  firstlings,  which  belong  to  the  Lord,  no  man  may  sanctify 
and  vow ;  whether  it  be  bullock,  or  sheep,  they  are  the  Lord's. 

27.  And  if  it  be  an  unclean  beast,  he  that  ofFereth  it  shall  redeem 
it,  according  to  thy  estimation,  and  shall  add  the  fifth  part  of  the 
price.  If  he  will  not  redeem'  it,  it  shall  be  sold  to  another,  according 
to  thy  estimation. 

28.  Anything  that  is  devoted  to  the  Lord,  whether  it  be  man,  or 
beast,  or  field,  shall  not  be  sold  or  redeemed.^°  Whatsoever  is  once 
consecrated  is  most  holy  to  the  Lord :" 

29.  And  any  consecration  that  is  offered  by  man  shall  not  be  re- 
deemed, but  shall  surely  die.^'^ 

30.  All  tithes  of  the  land,  whether  of  corn  or  of  the  fruits  of 
trees,  are  the  Lord's,  and  are  holy  to  Him. 

31.  And  if  any  man  will  redeem  his  tithes,  he  shall  add  thereto 
the  fifth  part  of  them. 

32.  Of  all  the  tithes  of  oxen,  and  sheep,  and  goats,  that  pass 
under  the  shepherd's  rod,  every  tenth  that  cometh  shall  be  holy  to 
the  Lord. 

33.  It  shall  not  be  chosen  neither  good  nor  bad,  neither  shall  it 
be  changed  for  another.  If  any  man  change  it,  both  that  which  was 
changed  and  that  for  which  it  was  changed,  shall  be  holy  to  the  Lord, 
and  shall  not  be  redeemed. 

34.  These  are  the  precepts  which  the  Lord  commanded  Moses  for 
the  children  of  Israel  on  Mount  Sinai. 


"  Because  It  already  belongs  to  religion.    Vows  generally  regard  ot^ects  that  are  free. 
^'  PcrBonal  Aervlccs  were  already  declared  redeemable:   but  when  an  indiTidual  specifically  bound 
himself  to  duty,  he  was  obliged  to  perform  his  vow.  "  Thij  regards  animals. 


NUMBERS 


INTRODUCTION 

TO    THE    BOOK    OF    NUMBERS. 


The  fourth  book  of  Moses  is  called  Numbers,  apparently  because 
it  commences  with  the  census  of  the  Israelites.  The  Septuagint 
styled  it  by  a  corresponding  term ;  but  the  Jews  call  it  by  the  first 
word:  Veiddaber.  It  contains  the  chief  facts  which  marked  the 
progress  of  the  people,  from  the  first  day  of  the  second  month  after 
their  coming  forth  from  Egypt  to  the  first  day  of  the  eleventh  month 
of  the  fortieth  year.  The  length  of  time  employed  in  this  journey, 
which  was  made  circuitously  and  at  great  intervals,  marks  it  as 
directed  by  special  counsels  of  God,  who  chose  to  keep  the  Israelites 
in  an  unsettled  and  transient  state,  and  to  prepare  them  by  severe 
trials  and  conflicts  for  the  conquest  and  possession  of  the  promised 
land.  They  were  numerous  when  they  issued  forth  from  Egypt, 
being  probably  not  less  than  two  millions.  They  brought  with  them 
considerable  wealth,  most  of  it  furnished  by  the  Egyptians,  but  which 
they  felt  authorized  to  appropriate  to  their  own  use,  in  compensation 
of  the  labors  undergone  by  them  in  Egypt,  and  to  indemnify  them- 
selves for  wrongs  sufiered.  Although  brave,  they  were  unaccustomed 
to  the  use  of  arms  during  their  bondage,  and  consequently  ill-pre- 
pared for  conflict  with  the  various  nations  then  occupying  the  land 
of  Canaan.  God  was  pleased  to  delay  them  on  the  way,  and  sufier 
them  to  be  opposed  by  princes  and  nations,  through  whose  ter- 
ritories they  had  to  pass.  The  battles  in  which  they  were  forced  to 
engage  served  to  prepare  them  for  severer  conflicts ;  the  reports  of 
their  victories  spread  alarm  among  nations  not  yet  subdued  ;  and  they 
were  enabled  to  advance,  and  finally  to  win,  by  the  fortune  of  war, 
the  territory  promised  them  by  the  free  gift  of  the  Almighty.  The 
long  delay  in  the  desert  served  also  as  a  punishment  for  many  who 


362  INTRODUCTION. 

were  rebellious.  In  consequence  of  their  murmurs,  God  decreed, 
that  of  the  vast  number  bearing  arms,  that  had  left  Egypt,  only  two 
faithful  men  should  enter  the  promised  land.  Thus  the  wanderings, 
continued  during  forty  years,  gave  occasion  to  the  fulfilment  of  this 
decree,  and  made  the  Israelites  more  deeply  sensible  of  the  favor 
bestowed  on  them  by  their  heavenly  Guide  and  Protector.  In  this 
book  are  recorded  many  most*  instructive  facts,  which  show  forth  the 
Providence  of  God,  His  mercy  and  power,  and  challenge  our  admira- 
tion, s  Ji.i  A 


THE  BOOK  OF  NUMBERS. 


CHAPTER    I. 

THE    CHILDREN    OF    ISRAEL    ARE    NUMBERED  ;    THE    LEVITES    ARE    DESIGNED    TO    SERVE 

THE    TABERNACLE, 

1.  And  the  Lord  spake  to  Moses  in  the  desert  of  Sinai,  in  the 
tabernacle  of  the  covenant/  the  first  day  of  the  second  month,  the 
second  year  of  their  going  out  of  Egypt,  saying : 

2.  Take  the  sum^  of  all  the  congregation  of  the  children  of  Israel 
by  their  families,  and  houses,*  and  the  names  of  every  one,  as  many 
as  are  of  the  male  sex, 

3.  From  twenty  years  old  and  upwards,  of  all  the  men  of  Israel 
fit  for  Avar,  and  ye  shall  number  them  by  their  troops,  thou  and 
Aaron. 

4.  And  with  you*  shall  be  the  princes  of  the  tribes,  and  of  the 
families, 

5.  Whose  names  are  these :  Of  Ruben,  Elisur  the  son  of  Sedeur. 

6.  Of  Simeon,  Salamiel  the  son  of  Surisaddai. 

7.  Of  Juda,  Nahasson  the  son  of  Aminadab. 

8.  Of  Issachar,  Nathanael  the  son  of  Suar. 

9.  Of  Zabulon,  Eliab  the  son  of  Helon. 

10.  And  of  the  sons  of  Joseph :  of  Ephraim,  Elisama  the  son  of 
Ammiud :  of  Manasses,  Gamaliel  the  son  of  Phadassur. 

11.  Of  Benjamin,  Abidan  the  son  of  Gedeon. 

12.  Of  Dan,  Ahiezer  the  son  of  Ammisaddai. 

13.  Of  Aser,  Phegiel  the  son  of  Ochran. 

»  p.  "  Congregation."  '  Exod.  30 :  12. 

^  H.  P.  "  By  the  house  of  their  fathers." 

*  V.  •'  In  cognationibus  suis."    The  leaders  in  each  tribe  and  family  were  to  aid  in  taking  the  census. 


364  THE    BOOK    OF    NUMBERS. 

14.  Of  Gad,  Eliasaph  the  son  of  Duel. 

15.  Of  Nephtali,  Ahira  the  son  of  Enan. 

16.  These  are  the  most  noble  princes  of  the  multitude  by  their 
tribes  and  families,  and  the  chiefs  of  the  army  of  Israel  : 

17.  Whom  Moses  and  Aaron  took  with  all  the  multitude  of  the 
people ; 

18.  And  assembled  them  on  the  first  day  of  the  second  month, 
reckoning  them  up  by  their  families,  and  houses  of  their  fathers,^  and 
names  of  every  one  from  twenty  years  old  and  upward, 

19.  As  the  Lord  commanded  Moses.  And  they  were  numbered  in 
the  desert  of  Sinai. 

20.  Of  Ruben  the  eldest  son  of  Israel,  by  their  generations,  and 
families,  and  houses,  and  names  by  their  poll,  all  who  were  of  the 
male  sex,  from  twenty  years  old  and  upward,  who  were  able  to  go 
forth  to  war, 

21.  Were  forty-six  thousand  five  hundred.^ 

22.  Of  the  sons  of  Simeon  by  their  generations  and  families,  and 
houses  of  their  fathers,  were  reckoned  up  by  the  names  and  heads  of 
every  one,  all  who  were  of  the  male  sex,  from  twenty  years  old  and 
upward,  who  were  able  to  go  forth  to  war, 

23.  Fifty-nine  thousand  three  hundred. 

24.  Of  the  sons  of  Gad,  by  their  generations  and  families,  and 
houses  of  their  fathers,  were  reckoned  up  by  the  names  of  every  one 
from  twenty  years  old  and  upward,  all  who  were  able  to  go  forth  to 
war, 

25.  Forty-five  thousand  six  hundred  and  fifty. 

26.  Of  the  sons  of  Juda,  by  their  generations  and  families,  and 
houses  of  their  fathers,  by  the  names  of  every  one  from  twenty  years 
old  and  upward,  all  who  were  able  to  go  forth  to  war, 

27.  Were  reckoned  up  seventy-four  thousand  six  hundred. 

28.  Of  the  sons  of  Issachar,  by  their  generations  and  families,  and 
houses  of  their  fathers,  by  the  names  of  every  one  from  twenty  years 
old  and  upward,  all  who  could  go  forth  to  war, 

29.  Were  reckoned  up  fifty-four  thousand  four  hundred. 

30.  Of  the  sons  of  Zabulon,  by  their  generations  and  families,  and 
houses  of  their  fathers,  were  reckoned  up  by  the  names  of  every  one 
from  twenty  years  old  and  upward,  all  who  were  able  to  go  forth  to 
war, 


^  v.  '■  Per  oognationes,  et  dotuoR,  et  ramiliAD,  et  oapita,  et  nomina."    Tbia  is  free. 
**  The  text  repeatu  in  each  Teni«  the  name  of  the  tribe  numberfd. 


NUMBEKS     I.  865 

31.  Fifty-seven  thousand  four  hundred. 

32.  Of  the  sons  of  Joseph,  namely,  of  the  sons  of  Ephraim,  by  the 
generations  and  families,  and  houses  of  their  fathers,  were  reckoned 
up  by  the  names  of  every  one,  from  twenty  years  old  and  upward, 
all  who  were  able  to  go  forth  to  war, 

33.  Forty  thousand  five  hundred. 

34.  Moreover  of  the  sons  of  Manasses,  by  the  generations  and 
families  and  houses  of  their  fathers,  were  reckoned  up  by  the  names 
of  every  one  from  twenty  years  old  and  upward,  all  who  could  go 
forth  to  war, 

35.  Thirty-two  thousand  two  hundred. 

36.  Of  the  sons  of  Benjamin,  by  their  generations  and  families  and 
houses  of  their  fathers,  were  reckoned  up  by  the  names  of  every  one 
from  twenty  years  old  and  upward,  all  who  were  able  to  go  forth  to 
war, 

37.  Thirty -five  thousand  four  hundred. 

38.  Of  the  sons  of  Dan,  by  their  generations  and  families  and 
houses  of  their  fathers,  were  reckoned  up  by  the  names  of  every  one 
from  twenty  years  old  and  upward,  all  who  were  able  to  go  forth  to 
war, 

39.  Sixty-two  thousand  seven  hundred. 

40.  Of  the  sons  of  Aser,  by  their  generations  and  families  and 
houses  of  their  fathers,  were  reckoned  up  by  the  names  of  every  one 
from  twenty  years  old  and  upward,  all  who  were  able  to  go  forth  to 
war, 

41.  Forty-one  thousand  five  hundred. 

42.  Of  the  sons  of  Nephtali,  by  their  generations  and  families  and 
houses  of  their  fathers,  were  reckoned  up  by  the  names  of  every  one 
from  twenty  years  old  and  upward,  all  who  were  able  to  go  forth  to 
war, 

43.  Fifty-three  thousand  four  hundred. 

44.  These  are  they  who  were  numbered  by  Moses  and  Aaron,  and 
the  twelve  princes  of  Israel,  every  one  by  the  houses  of  their  fathers. 

45.  And  the  whole  number  of  the  children  of  Israel  by  their  houses 
and  families,  from  twenty  years  old  and  upward,  who  were  able  to  go 
to  war, 

46.  Were  six  hundred  and  three  thousand  five  hundred  and  fifty 
men.^ 


■"  This  gives  a  gross  population  of  two  millions,  by  a  probable  estimate. 


366  THE    BOOK    OF    NUMBERS. 

47.  But  the  Levites  in  the  tribes  of  their  families  were  not  num- 
bered with  them. 

48.  And  the  Lord  spake  to  Moses,  saying : 

49.  Number  not  the  tribe  of  Levi  :^  neither  shalt  thou  put  down 
the  sum  of  them  with  the  children  of  Israel  : 

50.  But  appoint  them  over  the  tabernacle  of  the  testimony  and  all 
its  vessels,  and  whatever  pertaineth  to  the  ceremonies.  They  shall 
carry  the  tabernacle  and  all  its  furniture :  and  they  shall  minister, 
and  shall  encamp  round  about  the  tabernacle. 

51.  When  ye  are  to  go  forward,  the  Levites  shall  take  down  the 
tabernacle :  when  ye  are  to  camp,  they  shall  set  it  up.  Whatever 
stranger  cometh  to  it  shall  be  slain. 

52.  And  the  children  of  Israel  shall  camp  every  man  by  his  troops 
and  bands  and  army. 

53.  But  the  Levites  shall  pitch  their  tents  round  about  the  taber- 
nacle, lest  wrath  come  upon  the  multitude  of  the  children  of  Israel : 
and  they  shall  keep  watch,  and  guard  the  tabernacle  of  the  testi- 
mony. 

54.  And  the  children  of  Israel  did  according  to  all  things  which 
the  Lord  commanded  Moses. 


CHAPTER    IL 

THE    ORDER    OF   THE    TRIBES    IN    THEIR    CAMP. 

1.  And  the  Lord  spake  to  Moses  and  Aaron,  saying : 

2.  All  the  children  of  Israel  shall  camp  by  their  troops,  ensigns, 
and  standards,^  and  the  houses  of  their  kindred,  round  about  the 
tabernacle  of  the  covenant. 

3.  On  the  east'^  Juda  shall  pitch  his  tents  by  the  bands  of  his  army : 
and  the  prince  of  his  sons  shall  be  Nahasson  the  son  of  Aminadab. 

4.  And  the  whole  sum  of  the  fighting  men  of  his  stock  were 
seventy-four  thousand  six  hundred. 


'  As  their  ministry  exempted  them  from  bearfoK  arms,  they  were  not  numbered.    They,  however, 
ore  arms  of  their  own  accord  in  the  time  of  the  Maccabees. 

*  It  is  clear  from  this  passage  that  the  Israelites  had  distinctive  standards  and  ensi^^ns. 

*  II.  P.  "Towards  the  rising  of  the  sun." 


NUMBERS    II.  367 

5.  Next  to  him  encamped  those  of  the  tribe  of  Issachar,  whose 
prince  was  Nathanael,  the  son  of  Suar. 

6.  And  the  whole  number  of  his  fighting  men  were  fifty-four  thou- 
sand four  hundred. 

7.  In  the  tribe  of  Zabulon  the  prince  was  Eliab  the  son  of  Helen. 

8.  And  all  the  army  of  fighting  men  of  his  stock  were  fifty-seven 
thousand  four  hundred. 

9.  All  who  were  numbered  in  the  camp  of  Juda  were  a  hundred 
and  eighty-six  thousand  four  hundred  :  and  they  by  their  troops  shall 
march  first. 

10.  In  the  camp  of  the  sons  of  Ruben,^  on  the  south  side,  the 
prince  shall  be  Elisur  the  son  of  Sedeur : 

11.  And  the  whole  army  of  his  fighting  men,  who  were  numbered, 
were  forty-six  thousand  five  hundred. 

12.  Beside  him  camped  they  of  the  tribe  of  Simeon :  whose  prince 
was  Salamiel  the  son  of  Surisaddai. 

13.  And  the  whole  army  of  his  fighting  men,  who  were  numbered, 
were  fifty-nine  thousand  three  hundred. 

14.  In  the  tribe  of  Gad  the  prince  was  Eliasaph  the  son  of  Duel.^ 

15.  And  the  whole  army  of  his  fighting  men,  who  were  numbered, 
were  forty-five  thousand  six  hundred  and  fifty. 

16.  All  who  were  reckoned  up  in  the  camp  of  Ruben  were  a  hun- 
dred and  fifty-one  thousand  four  hundred  and  fifty,  by  their  troops : 
they  shall  march  in  the  second  place. 

17.  And  the  tabernacle  of  the  testimony  shall  be  carried  by  the 
officers  of  the  Levites  and  their  troops  :  as  it  shall  be  set  up  so  shall 
it  be  taken  down.  Every  one  shall  march  according  to  their  places 
and  ranks. ^ 

18.  On  the  west  side  shall  be  the  camp  of  the  sons  of  Ephraim, 
whose  prince  was  Elisama  the  son  of  Ammiud. 

19.  The  whole  army  of  his  fighting  men,  who  were  numbered,  were 
forty  thousand  five  hundred. 

20.  And  with  them*^  the  tribe  of  the  sons  of  Manasses,  whose  prince 
was  Gamaliel  the  son  of  Phadassur. 

21.  And  the  whole  army  of  his  fighting  men,  who  were  numbered, 
were  thirty-two  thousand  two  hundred. 

22.  In  the  tribe  of  the  sons  of  Benjamin  the  prince  was  Abidan 
the  son  of  Gedeon. 


Ruben,  who  by  his  crime  had  forfeited  his  privileges  as  first-born,  was  only  in  a  secondary  position. 

H.  P.  "Reuel."    Sam.  and  several  MSS.  support  V. 

n.  p.  «* By  their  standards.'  •  H.  P.  " By  him." 


k 


368  THE    BOOK    OF     NUMBERS. 

23.  And  the  whole  army  of  his  fighting  men  who  were  reckoned 
up,  were  thirty-five  thousand  four  hundred. 

24.  All  who  were  numbered  in  the  camp  of  Ephraim,  were  a  hun- 
dred and  eight  thousand  one  hundred  by  their  troops :  they  shall 
march  in  the  third  place. 

25.  On  the  north  side  camped  the  sons  of  Dan :  whose  prince  was 
Ahiezar,  the  son  of  Ammisaddai. 

26.  The  whole  army  of  his  fighting  men,  who  were  numbered,  were 
sixty-two  thousand  seven  hundred. 

27.  Beside  him  they  of  the  tribe  of  Aser  pitched  their  tents :  whose 
prince  was  Phegiel  the  son  of  Ochran. 

28.  The  whole  army  of  his  fighting  men,  who  were  numbered,  were 
forty-one  thousand  five  hundred. 

29.  Of  the  tribe  of  the  sons  of  Nephtali  the  prince  was  Ahira  the 
son  of  Enan. 

30.  The  whole  army  of  his  fighting  men  were  fifty-three  thousand 
four  hundred. 

31.  All  who  were  numbered  in  the  camp  of  Dan,  were  a  hundred 
and  fifty-seven  thousand  six  hundred :  and  they  shall  march  last. 

32.  This  is  the  number  of  the  children  of  Israel,  of  theii'  army, 
divided  according  to  the  houses  of  their  kindred  and  their  troops,  six 
hundred  and  three  thousand  five  hundred  and  fifty. 

33.  And  the  Levites  were  not  numbered  among  the  children  of 
Israel :  for  so  the  Lord  commanded  Moses. 

34.  And  the  children  of  Israel  did  according  to  all  things  which 
the  Lord  had  commanded.  They  camped  by  their  troops,  and  marched 
by  the  families  and  houses  of  their  fathers. 


CHAPTER    IIL 

THK  LEVITES  ARE   NUMBERED,  AND  TUEIR  OFFICES    DISTINGUISHED.      THEY  ARE  TAKEN 
IN   THE    PLACE   OF   THE    FIRST-BORN    OF   THE   CHILDREN   OF    ISRAEL. 

1.  These  are  the  generations^  of  Aaron^  and  Moses,  in  the  day  on 
which  the  Lord  spake  to  Moses  on  Mount  Sinai. 


This  is  taken  for  eventa.    The  facte  about  to  b«  related  are  meant 

Aaron  is  mentioned  before  Mopes,  probably  on  account  of  hi*  age  and  priestly  dignity. 


NUMBERS    III.  369 

2.  And  these  the  names^  of  the  sons  of  Aaron:  his  first-born 
Nadab,  then  Abiu,  and  Eleazar,  and  Ithamar. 

3.  These  the  names  of  the  sons  of  Aaron,  the  priests  who  were 
anointed,  and  whose  hands  were  filled  and  consecrated,  to  do  the 
functions  of  priesthood. 

4.  Now  Nadab  and  Abiu  died,  without  children,  when  they  ofiered 
strange  fire  before  the  Lord,^  in  the  desert  of  Sinai ;  and  Eleazar  and 
Ithamar  performed  the  priestly  ofiice  in  the  presence  of  Aaron  their 
father. 

5.  And  the  Lord  spake  to  Moses,  saying : 

6.  Bring  the  tribe  of  Levi,  and  make  them  stand  in  the  sight  of 
Aaron  the  priest  to  minister  to  him,  and  let  them  watch, 

7.  And  observe  whatever  appertaineth  to  the  service  of  the  multi- 
tude, before  the  tabernacle  of  the  testimony  :^ 

8.  And  let  them  keep  the  vessels  of  the  tabernacle,  serving  in  the 
ministry. 

9.  And  thou  shalt  give  the  Levites^ 

10.  To  Aaron  and  to  his  sons,  to  whom  they  are  delivered  by^  the 
children  of  Israel.  But  thou  shalt  appoint  Aaron  and  his  sons  to  the 
service  of  priesthood.  The  stranger  who  approacheth^  shall  be  put  to 
death. 

11.  And  the  Lord  spake  to  Moses,  saying : 

12.  I  have  taken  the  Levites  from  the  children  of  Israel,  for  every 
first-born  who  openeth  the  womb  among  the  children  of  Israel :  and 
the  Levites  shall  be  Mine ; 

13.  For  every  first-born  is  Mine,^  since  I  struck  the  first-born  in 
the  land  of  Egypt :  I  have  sanctified  to  Myself  whatever  is  first-born 
in  Israel,  both  of  man  and  beast ;  they  are  Mine  :  I  am  the  Lord. 

14.  And  the  Lord  spake  to  Moses  in  the  desert  of  Sinai,  saying : 

15.  Number  the  sons  of  Levi  by  the  houses  of  their  fathers  and 
their  families,  every  male  from  one  month  and  upward. ^^ 

16.  Moses  numbered  them  as  the  Lord  had  commanded. 

17.  And  sons  of  Levi^*  were  found  by  their  names,  Gerson  and 
Caath  and  Merari. 


=»  Exod.  6  :  23.  ••  Lev.  10  :  1,  2;  1  Par.  24  :  2. 

^  To  perform  the  duties  peculiarly  enjoined  on  themselves,  and  to  aid  the  people  in  sacrificing. 
"  To  Aaron  to  aid  him  in  the  sacred  functions. 
'  H.  P.  "Out  of."    They  were  chosen  by  Almighty  God. 

^  Any  one  not  of  that  family.    V.  "  Ad  ministrandum."    It  is  inserted  to  give  the  sense  more  fully. 
9  Exod.  13  :  2 ;  infra  8  :  16. 

'"  The  infant  children  of  the  Levites  were  numbered,  in  order  to  estimate  them  as  substitutes  for  the 
first-born  of  all  the  Israelites,  who  were  to  be  ransomed  when  a  month  old. 
"  Exod.  6  :  16.    V.  "  Populus."    This  need  not  be  rendered. 

24 


370  THE    BOOK    OF    NUMBERS. 

18.  The  sons  of  Gerson :  Lebni  and  Semei. 

19.  The  sons  of  Caath :  Amram  and  Jesaar,  Hebron  and  Oziel : 

20.  The  sons  of  Merari :  Moholi  and  Musi. 

21.  Of  Gerson  were  two  families,  the  Lebnites,  and  the  Semeites : 

22.  Of  which  were  numbered/^  of  the  male  sex,  from  one  month 
and  upward,  seven  thousand  five  hundred. 

23.  These  shall  pitch  behind  the  tabernacle  on  the  west. 

24.  Under  their  prince,  Eliasaph  the  son  of  Lael. 

25.  And  their  charge  shall  be  in  the  tabernacle  of  the  covenant : 

26.  The  tabernacle  itself  and  its  covering,  the  hanging  which  is 
drawn  before  the  doors  of  the  tabernacle^^  of  the  covenant,  and  the 
curtains  of  the  court :  the  hangings  also  in  the  entry  of  the  court  of 
the  tabernacle,  and  whatever  belongeth  to  the  rite  of  the  altar,  the 
cords  of  the  tabernacle,  and  all  its  furniture. 

27.  Of  the  kindred  of  Caath  come  the  families  of  the  Amramites, 
and  Jesaarites,  and  Hebronites,  and  Ozielites.  These  are  the  families 
of  the  Caathites  reckoned  up  by  their  names  :^^ 

28.  All  of  the  male  sex,  from  one  month  and  upwards,  eight  thou- 
sand six^^  hundred :  they  shall  have  the  guard  of  the  sanctuary, 

29.  And  shall  camp  on  the  south  side. 

30.  And  their  prince  shall  be  Elisaphan  the  son  of  Oziel : 

31.  And  they  shall  keep  the  ark,  and  the  table  and  the  candlestick, 
the  altars,  and  the  vessels  of  the  sanctuary,  with  which  they  minister, 
and  the  veil,  and  all  the  furniture. 

32.  And  the  chief  of  the  princes  of  the  Levites,  Eleazar,  the  son 
of  Aaron  the  priest,  shall  be  over  those  who  watch  for  the  guard  of 
the  sanctuary. 

33.  And  of  Merari  are  the  families  of  the  Moholites  and  Musites, 
reckoned  up  by  their  names : 

34.  All  of  the  male  kind  from  one  month  and  upward,  six  thousand 
two  hundred. 

35.  Their  prince  Suriel  the  son  of  Abihaiel :  they  shall  camp  on 
the  north  side.^® 

36.  Under  their  custody  shall  be  the  boards  of  the  tabernacle,  and 
the  bars,  and  the  pillars,  and  their  sockets,  and  all  things  which  per- 
tain to  this  kind  of  service : 


»  v.  abridges. 

ij  V.  "Tecti."    ShK-    The  tabernacle  or  its  covering. 

"  V.  "  Uecennitaj  per  nomina  sua."    Thl«  is  referred  in  11.  P.  to  what  follows. 

"  Probably  "  three."    The  sum  total  otherwise  does  not  agree  with  the  details.    The  two  words  differ 
but  in  a  letter  :  B'ly  vh^"- 
"  V.  abridges. 


I 


NUMBERS    III.  371 

37.  And  the  pillars  of  the  court  round  about  with  their  sockets, 
and  the  pins  with  their  cords, 

38.  Before  the  tabernacle  of  the  covenant,  on  the  east  side,  shall 
Moses  and  Aaron  camp,  with  their  sons,  having  the  custody  of  the 
sanctuary,  in  the  midst  of  the  children  of  Israel.  Whatever  stranger 
cometh  unto  it,  shall  be  put  to  death. 

39.  All  the  Levites,  whom  Moses  and  Aaron  numbered  according 
to  the  precept  of  the  Lord,  by  their  families,  of  the  male  kind  from 
one  month  and  upward,  were  twenty-two  thousand. 

40.  And  the  Lord  said  to  Moses :  Number  the  first-born  of  the 
male  sex  of  the  children  of  Israel,  from  one  month  and  upward,  and 
thou  shalt  take  the  sum  of  them. 

41.  And  thou  shalt  take  the  Levites  to  Me  for  all  the  first-born  of 
the  children  of  Israel :  I  am  the  Lord :  and  their  cattle  for  all  the 
firstlings  of  the  cattle  of  the  children  of  Israel. 

42.  Moses  reckoned  up,  as  the  Lord  had  commanded,  the  first-born 
of  the  children  of  Israel : 

43.  And  the  males  by  their  names,  from  one  month  and  upward, 
were  twenty-two  thousand  two  hundred  and  seventy-three. 

44.  And  the  Lord  spake  to  Moses,  saying : 

45.  Take  the  Levites  for  the  first-born  of  the  children  of  Israel, 
and  the  cattle  of  the  Levites  for  their  cattle ;  and  the  Levites  shall 
be  Mine.     I  am  the  Lord. 

46.  But  for  the  price  of  the  two  hundred  and  seventy-three,  of  the 
first-born  of  the  children  of  Israel,  who  exceed  the  number  of  the 
Levites, 

47.  Thou  shalt  take  five  shekels  for  every  head,  according  to  the 
weight  of  the  sanctuary.^''     A  shekel  hath  twenty  gerahs. 

48.  And  thou  shalt  give  the  money  to  Aaron  and  his  sons,  the 
price  of  those  who  are  above. '^ 

49.  Moses  therefore  took  the  money  of  those  who  were  above,  and 
whom  they  had  redeemed  from  the  Levites, 

50.  For  the  first-born  of  the  children  of  Israel,  one  thousand  three 
hundred  and  sixty-five  shekels,  according  to  the  weight  of  the  sanc- 
tuary, 

51.  And  gave  it  to  Aaron  and  his  sons,  according  to  the  word  which 
the  Lord  commanded  him. 


Exod.  30  :  13.  «  Above  the  number  of  Levites. 


372  THE    BOOK    OF    NUMBERS. 

CHAPTER   ly. 

THE    AGE    AND    TIME    OP    THE    LEVITES'    SERVICE :    THEIR   OFFICES   AND    BURDENS. 

1.  And  tlie  Lord  spake  to  Moses  and  Aaron,  saying : 

2.  Take  the  sum  of  the  sons  of  Caath  from  the  midst  of  the  Le- 
vites,  by  their  houses  and  families, 

3.  From  thirty  years  old^  and  upward,  to  fifty  years  old,  of  all  who 
go  in^  to  stand  and  to  minister  in  the  tabernacle  of  the  covenant. 

4.  This  is  the  service  of  the  sons  of  Caath  :^ 

5.  When  the  camp  is  to  set  forward,  Aaron  and  his  sons  shall  go 
into  the  tabernacle  of  the  covenant,  and  the  holy  of  holies  ;  and  shall 
take  down  the  veil  which  hangeth  before  the  door,  and  shall  wrap  up 
the  ark  of  the  testimony  in  it ; 

6.  And  shall  cover  it  again  with  a  cover  of  violet  skins,  and  shall 
spread  over  it  a  cloth  all  of  violet,  and  shall  put  in  the  bars.^ 

7.  They  shall  wrap  up  also  the  table  of  the  presence  in  a  cloth  of 
violet,  and  shall  put  with  it  the  censers  and  little  mortars,  the  cups 
and  bowls  to  pour  out  the  libations  :^  the  loaves  shall  be  always  on 
it:« 

8.  And  they  shall  spread  over  it  a  cloth  of  scarlet,  which  again 
they  shall  cover  with  a  covering  of  violet  skins,  and  shall  put  in  the 
bars. 

9.  They  shall  take  also  a  cloth  of  violet,  with  which  they  shall  cover 
the  candlestick  with  its  lamps  and  tongs,  and  the  snuffers,  and  all  the 
oil-vessels,  which  are  necessary  for  the  dressing  of  the  lamps : 

10.  And  over  all  they  shall  put  a  cover  of  violet  skins,  and  put  in 
the  bars.^ 

11.  And  they  shall  wrap  up  the  golden  altar  also  in  a  cloth  of 
violet,  and  shall  spread  over  it  a  cover  of  violet  skins,  and  put  in  the 
bars. 


»  This  was  the  regular  age  for  the  performance  of  all  duties  of  their  ministry.  At  the  age  of  twenty- 
five  certain  duties  might  be  performed.  Infra  8  :  24.    Even  at  the  age  of  twenty.  1  Par.  23  :  24,  27. 

^  II.  P.  "Into  the  host" — the  seryice.  The  term  signities  army,  but  is  here  employed  for  the  band  of 
LeTites  in  service. 

'  V.  omits  the  repetition :  ♦'  in  the  tabernacle  of  the  congregation  about  the  most  holy  things." 

*  They  were  pever  taken  out,  but  they  were  to  be  adjusted  for  use.    Exod.  25  :  15. 

*  V.  "Ad  liba  pendenda."   P.  "Covers  to  cover  withal."  L.  ''The  staves  of  the  covering."  R.  favors  V. 
«  II.  P.  "The  continual  bread  shall  be  thereon."    It  is  so  called,  because  on  withdrawing  each  week 

the  loaves  previously  placed,  others  were  substituted. 

'  P.  "Put  it  upon  a  bar."    OID-    A  board  on  which  something  is  carried.    L.  "  A  barrow." 


NUMBERS    IV.  373 

12.  All  the  vessels  with  which  they  minister  in  the  sanctuary,  they 
shall  wrap  up  in  a  cloth  of  violet,  and  shall  spread  over  it  a  cover  of 
violet  skins,  and  put  in  the  hars. 

13.  They  shall  take  away  the  ashes  from  the  altar,  and  shall  wrap 
it  up  in  a  purple  cloth, 

14.  And  shall  put  it  with  all  the  vessels  which  they  use  in  the 
ministry  thereof,  namely  fire-pans,  flesh-hooks  and  forks,  pot-hooks 
and  shovels.  They  shall  cover  all  the  vessels  of  the  altar  together 
with  a  covering  of  violet  skins,  and  shall  put  in  the  bars.^ 

15.  And  when  Aaron  and  his  sons  have  wrapped  up  the  sanctuary 
and  its  vessels  at  the  removing  of  the  camp,  then  shall  the  sons  of 
Caath  enter  in  to  carry  the  things  wrapped  up :  and  they  shall  not 
touch  the  vessels  of  the  sanctuary,  lest  they  die.^  These  are  the  bur- 
dens of  the  sons  of  Caath :  in  the  tabernacle  of  the  covenant : 

16.  And  over  them  shall  be  Eleazar  the  son  of  Aaron  the  priest, 
to  whose  charge  pertaineth  the  oil,  to  dress  the  lamps,  and  the  sweet 
incense,  and  the  oblation  which  is  daily  offered,^"  and  the  anointing 
oil,  and  whatever  pertaineth  to  the  service  of  the  tabernacle,  and  of 
all  the  vessels  which  are  in  the  sanctuary. 

17.  And  the  Lord  spake  to  Moses  and  Aaron,  saying : 

18.  Destroy  not  the  people  of  Caath  from  the  midst  of  the  Levites : 

19.  But  do  this  to  them,  that  they  may  live,  and  not  die,  by 
touching  the  most  holy  things.  Aaron  and  his  sons  shall  go  in,  and 
appoint  for  every  man  his  work  and  burden. ^^ 

20.  Let  not  others^^  through  curiosity^^  see  the  things  which  are  in 
the  sanctuary  before  they  be  wrapped  up ;  otherwise  they  shall  die. 

21.  And  the  Lord  spake  to  Moses,  saying : 

22.  Take  the  sum  of  the  sons  of  Gerson  also  by  their  houses,  and 
families,  and  kindred, 

23.  From  thirty  years  old  and  upward,  unto  fifty  years  old.  Num- 
ber all  those  who  go  in  and  minister  in  the  tabernacle  of  the  covenant. 

24.  This  is  the  office  of  the  family  of  the  Gersonites  : 


^  Grotius  thinks  that  a  passage  found  in  some  editions  of  Sept.  has  been  lost  from  the  text.  Sam.  has 
it.    Origen  likewise  hom.  4  Numb. 

'  1  Par.  15  :  15.  The  penalty  of  death  was  added  in  order  to  maintain  reverence  in  the  inferior 
ministers,  for  all  things  connected  with  the  worship. 

"  R.  Infra  28  :  3. 

*^  V.  is  free:  "  Ipsique  disponent  opera  singulorum,  et  divident  quid  portare  quis  debeat." 

"  The  text  has  not  "others;"  yet  it  can  scarcely  be  understood  of  Aaron  and  his  sons.  These  were  not 
restrained  from  seeing  the  sacred  objects,  which  they  had  to  assign  to  various  individuals.  Th"y  went 
in  expressly  to  prevent  the  necessity  of  the  inspection  of  these  things  by  those  who  came  in  afterwards 
to  carry  them. 

"  11.  means  to  swallow  up,  and  is  understood  by  some  of  viewing  with  intense  interest. 


374  THE    BOOK    OF    NUMBERS. 

25.  To  carry  the  curtains  of  the  tabernacle,  and  the  tabernacle  of 
the  covenant,  the  other  covering,  and  the  violet  covering  over  all,  and 
the  hanging  which  hangeth  in  the  entry  of  the  tabernacle  of  the 
covenant, 

26.  The  curtains  of  the  court,  and  the  veil  in  the  entry  which  is 
before  the  tabernacle.  All  things  which  pertain  to  the  altar,  the 
cords,  and  the  vessels  of  the  ministry, 

27.  The  sons  of  Gerson  shall  carry,  by  the  commandment  of  Aaron 
and  his  sons  :  and  each  man  shall  know  what  burden  is  assigned  him. 

28.  This  is  the  service  of  the  family  of  the  Gersonites  in  the 
tabernacle  of  the  covenant :  and  they  shall  be  under  the  hand  of 
Ithamar,  the  son  of  Aaron  the  priest. 

29.  Thou  shalt  reckon  up  the  sons  of  Merari  also  by  the  families 
and  houses  of  their  fathers.^ 

30.  From  thirty  years  old  and  upward,  unto  fifty  years  old,  all 
who  go  in  to  the  oflSce  of  their  ministry,  and  to  the  service  of  the 
tabernacle  of  the  testimony. ^^ 

31.  These  are  their  burdens :  they  shall  carry  the  boards  of  the 
tabernacle,  and  its  bars,  the  pillars  and  their  sockets, 

32.  The  pillars  also  of  the  court  round  about,  with  their  sockets, 
and  pins,  and  cords.  They  shall  receive  by  name  all  the  vessels  and 
furniture,  and  so  shall  carry  them. 

33.  This  is  the  office  of  the  family ^^  of  the  Merarites,  and  their 
ministry  in  the  tabernacle  of  the  covenant :  and  they  shall  be  under 
the  hand  of  Ithamar,  the  son  of  Aaron  the  priest. 

34.  So  Moses  and  Aaron  and  the  princes  of  the  congregation^^ 
reckoned  up  the  sons  of  Caath  by  their  kindred  and  the  houses  of 
their  fathers, 

35.  From  thirty  years  old  and  upward,  unto  fifty  years  old,  all 
that  go  in  to  the  ministry  of  the  tabernacle  of  the  covenant : 

36.  And  they  were  found  two  thousand  seven  hundred  and  fifty. 

37.  This  is  the  number  of  the  people  of  Caath  that  go  in  to  the 
tabernacle  of  the  covenant :  these  did  Moses  and  Aaron  number 
according  to  the  word  of  the  Lord  by  Moses. 

38.  The  sons  of  Gerson  also  were  numbered  by  the  kindred  and 
houses  of  their  fathers. 


•'  H.  P.  "The  tabernacle  of  the  congregation." 
"  II.  P.  "  Families."    MS.  17  K.  ha*  the  singular. 

"  V.  ♦'  Synagogoe."    This  in  later  times  means  a  Jewish  house  of  meeting  for  worship.    mj^H  here 
li  equivalent  to  congregation,  or  people. 


NUMBERS    V.  375 

39.  From  thirty  years  old  and  upward,  unto  fifty  years  old,  all 
that  go  in  to  minister  in  the  tabernacle  of  the  covenant  : 

40.  And  they  were  found  two  thousand  six  hundred  and  thirty. 

41.  This  is  the  people  of  the  Gersonites,  whom  Moses  and  Aaron 
numbered  according  to  the  word  of  the  Lord. 

42.  The  sons  of  Merari  also  were  numbered  by  the  kindred  and 
houses  of  their  fathers, 

43.  From  thirty  years  old  and  upward,  unto  fifty  years  old,  all 
that  go  in  to  fulfil  the  rites  of  the  tabernacle  of  the  covenant : 

44.  And  they  were  found  three  thousand  two  hundred. 

45.  This  is  the  number  of  the  sons  of  Merari,  whom  Moses  and 
Aaron  reckoned  up  according  to  the  commandment  of  the  Lord  by 
Moses. 

46.  All  who  were  reckoned  up  of  the  Levites,  and  whom  Moses 
and  Aaron  and  the  princes  of  Israel  took  by  name,  by  the  kindred 
and  houses  of  their  fathers, 

47.  From  thirty  years  old  and  upward,  unto  fifty  years  old,  who 
go  in  to  the  ministry  of  the  tabernacle,  and  to  carry  the  burdens, 

48.  Were  in  all  eight  thousand  five  hundred  and  eighty.^'' 

49.  According  to  the  word  of  the  Lord  Moses  reckoned  them  up, 
every  one  according  to  their  ofiice  and  burdens,  as  the  Lord  com- 
manded him. 


CHAPTER  y. 

THE  UNCLEAN  ARE  REMOVED  OUT  OF  THE  CAMP  :  CONFESSION  OF  SINS,  AND  SATIS- 
FACTION :  FIRST-FRUITS  AND  OBLATIONS  BELONG  TO  THE  PRIESTS  :  TRIAL  OF 
JEALOUSY. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Command  the  children  of  Israel,  that  they  cast  out  of  the  camp 
every  leper,  and  whoever  hath  an  issue  of  seed,  or  is  defiled  by  the 
dead : 

3.  Whether  it  be  man  or  woman,  cast  ye  them  out  of  the  camp, 
lest  they  defile  it,  when  I  shall  dwell  with  you. 


"  This  appears  to  be  a  great  number:  but  it  is  just  that  very  many  phould  be  employed  in  Divine 
worship.    Great  benefits  flow  to  society  from  religious  influence  and  example. 


376  THE    BOOK    OF    NUMBERS. 

4.  And  the  children  of  Israel  did  so :  and  they  cast  them  forth 
without  the  camp,  as  the  Lord  spake  to  Moses. 

5.  And  the  Lord  spake  to  Moses,  saying : 

6.  Say  to  the  children  of  Israel :  When  a  man  or  a  woman  shall 
have  committed  any  of  all  the  sins  that  men  are  wont  to  commit,  and^ 
shall  have  transgressed  the  commandment  of  the  Lord,  and  offended, 

7.  They  shall  confess  their  sin,^  and  restore  the  principal  itself, 
and  the  fifth  part  over  and  above,  to  him  against  whom  they  have 
sinned.^ 

8.  But  if  there  be  no  one  to  receive  it,''  they  shall  give  it  to  the 
Lord  :  and  it  shall  be  the  priest's,  besides  the  ram  that  is  ofiered  for 
expiation,  to  be  an  atoning  sacrifice. 

9.  All  the  oflferings^  also,  which  the  children  of  Israel  ofier,  belong 
to  the  priest : 

10.  And  whatever  is  hallowed^  by  every  one,  and  is  delivered  into 
the  hands  of  the  priest,  it  shall  be  his. 

11.  And  the  Lord  spake  to  Moses,  saying : 

12.  Speak  to  the  children  of  Israel,  and  say  to  them :  The  man 
whose  wife  shall  have  gone  astray,  and  contemning  her  husband, 

13.  Shall  have  slept  with  another  man,  and  her  husband  cannot 
discover  it,  but  the  adultery  is  secret,  and  cannot  be  proved  by  wit- 
nesses, because  she  was  not  found  in  the  adultery : 

14.  If  the  spirit  of  jealousy  stir  up  the  husband  against  his  wife, 
who  either  is  defiled,  or  is  charged  with  false  suspicion, 

15.  He  shall  bring  her  to  the  priest,  and  shall  offer  an  oblation  for 
her,  the  tenth  part  of  a  measure  of  barley  meal :  he  shall  not  pour 
oil  or  put  frankincense  upon  it :  because  it  is  an  offering  of  jealousy, 
and  an  oblation  searching  out  adultery .'^ 


»  V.  "Per  negligcntiam."    This  is  added  by  way  of  qualifying  the  act. 

°  Lev.  &  :  5.  This  confession  regarded  only  the  special  offence  against  the  law.  It  was.  howerer,  a 
type  of  sacramental  confession. 

'  Restitution  to  the  full  amount  of  the  wrong  done  and  caused  is  due  by  natural  justice  to  the  person 
injured.    The  fifth  was  added  by  way  of  penalty,  and  to  secure  the  complete  indemnification  of  the  party. 

*  P.  "  If  the  man  have  no  kinsman  to  recompense  the  trespass  unto."  This  contingency  was  provided 
for  by  devoting  the  amount  to  the  support  of  the  priests.  In  the  Christian  dispensation,  when  reparation 
cannot  be  made  to  the  owner,  or  his  heirs,  it  is  considered  to  be  due  to  the  poor,  the  presumed  objects  (>f 
his  sympathy.  It  may  also  be  applied  to  any  religious  object  in  harmony  with  the  known  sentiments  of 
the  injured  party.  The  priest  has  no  right  to  appropriate  to  himself  any  sum  placed  in  his  hands  for  the 
purpose  of  restitution. 

*  nOllD.  V.  "  Primltia3."  This  ia  here  taken  for  portions  reserved  from  the  sacrifices  and  for  gifts 
and  offerings  generally. 

^  II.  P.  "  Every  man's  hallowed  things"— devoted  to  God.  It  does  not  imply  that  they  were  placed  in 
the  sanctuary. 

■*  Oil  and  incense,  as  things  grateful  to  the  senses,  were  withheld  from  this  offering.  II.  P.  "An 
offering  of  memorial,  bringing  iniquity  to  remembrance." 


NUMBERS    V.  377 

16.  The  priest  therefore  shall  bring  her  near,  and  set  her  before 
the  Lord. 

17.  And  he  shall  take  holy^  water  in  an  earthen  vessel ;  and  he 
shall  cast  a  little  dust^  of  the  floor  of  the  tabernacle  into  it. 

18.  And  when  the  woman  shall  stand  before  the  Lord,  he  shall 
uncover  her  head,  and  shall  put  on  her  hands  the  oblation  of  remem- 
brance, which  is  the  oblation  of  jealousy  :^^  and  he  himself  shall  hold 
the  bitter  water,  whereon  he  hath  heaped  curses  with  execration." 

19.  And  he  shall  adjure  her,  and  shall  say :  If  another  man  hath 
not  slept  with  thee,  and  if  thou  be  not  defiled  by  forsaking  thy  hus- 
band's bed,  these  most  bitter  waters,  on  which  I  have  heaped  curses, 
shall  not  hurt  thee. 

20.  But  if  thou  hast  gone  aside  from  thy  husband,  and  art  defiled, 
and  hast  lain  with  another  man, 

21.  These  curses  shall  light  upon  thee  :^'  The  Lord  make  thee  a 
curse,  and  an  example  for  all  among  His  people :  may  He  make  thy 
thigh  to  rot,  and  may  thy  belly  swell  and  burst  asunder. 

22.  Let  the  cursed  water  enter  into  thy  belly ;  and  may  thy  womb 
swell,  and  thy  thigh  rot.    And  the  woman  shall  answer.  Amen,  amen. 

23.  And  the  priest  shall  write  these  curses  in  a  book,  and  shall 
wash  them  out  with  the  bitter  water,  upon  which  he  hath  heaped  the 
curses, 

24.  And  he  shall  give  them  her  to  drink.  And  when  she  hath 
drunk  them  up, 

25.  The  priest  shall  take  from  her  hand  the  jealousy  oblation,  and 
shall  elevate  it  before  the  Lord,  and  shall  put  it  upon  the  altar  :  yet 
so  as  first, 

26.  To  take  a  handful  of  the  oblation,  and  burn  it  upon  the  altar ; 
and  so  give  the  bitter  water  to  the  woman  to  drink. 

27.  And  when  she  hath  drunk  it,  if  she  be  defiled,  and  having 
despised  her  husband,  be  guilty  of  adultery,  the  curse  shall  go  through 
her,  and  her  belly  swelling,  her  thigh  shall  rot :  and  the  woman  shall 
be  a  curse  among^^  all  the  people. 


*  The  water  was  taken  from  the  brazen  laver.  Exod.  30  ;  18.  It  was  styled  holy  from  the  sacred 
objects  to  which  it  was  applied. 

*  The  mixture  of  the  dust  of  the  floor  of  the  tabernacle  with  the  water  was  calculated  to  impress  the 
woman  with  the  solemnity  of  the  rite. 

^''  nnjD  is  here  used  twice,  and  rendered  "sacrificium,"  "oblatio."  The  oblation  was  called  of 
remembrance,  because  it  served,  as  it  were,  to  recall  to  the  Divine  memory  the  crime,  that  it  might  be 
punished. 

"  U.  P.  "  That  cause th  the  curse."    See  also  v.  19,  22. 

"  These  were  uttered  through  zeal,  God,  as  author  of  the  marriage  tie,  being  implored  to  manifest  the 
truth. 

13  y^  (( £1;  jjj  exemplum." 


378  THE    BOOK    OF    NUMBERS. 

28.  But  if  she  be  not  defiled,  she  shall  not  be  hurt,  and  shall  bear 
children.^* 

29.  This  is  the  law  of  jealousy.    If  a  woman  hath  gone  aside  from 
her  husband,  and  is  defiled, 

•  30.  And  the  husband,  stirred  up  by  the  spirit  of  jealousy,  bring 
her  before  the  Lord,  and  the  priest  do  to  her  according  to  all  things 
that  are  here  written, 

31.   The  husband  shall  be  blameless ;  and  she  shall  bear  her  ini- 
quity. 


CHAPTER   VI. 

THE  LAW  OF  THE  NAZARITES :  THE  FORM  OF  BLESSING  THE  PEOPLE. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  the  children  of  Israel,  and  thou  shalt  say  to  them : 
When  a  man,  or  woman,  shall  make  a  vow  of  a  Nazarite,^  and  will 
consecrate  himself  to  the  Lord  : 

3.  He  shall  abstain  from  wine,  and  from  everything  which  may 
make  a  man  drunk.  He  shall  not  drink  vinegar  of  wine,  or  of  any 
strong  drink,  nor  anything  that  is  pressed  out  of  the  grape  :  nor  shall 
he  eat  grapes,  either  fresh  or  dried. 

4.  All  the  days  that  he  is  consecrated  to  the  Lord  by  vow,^  he 
shall  eat  nothing  which  cometli  of  the  vine,  from  the  raisin  even  to 
the  kernel. 

5.  All  the  time  of  his  separation  no  razor  shall  pass  over  his  head 
until  the  days  of  his  consecration  to  the  Lord  be  ended.  He  shall 
be  holy,  and  shall  let  the  hair  of  his  head  grow.^ 

6.  All  the  time  of  his  consecration^  he  shall  not  approach  any  dead 
body. 

7.  Neither  shall  he  make  himself  unclean,  even  for  his  father,  or 
for  his  mother,  or  for  his  brother,  or  for  his  sister,  when  they  die ; 
because  the  consecration  of  his  God  is  upon  his  head. 

"  God  vouchsafed  to  promise  this  extraordinary  manifestation  of  guilt.    Witboat  His  direction,  no 
such  means  could  have  been  resorted  to  with  succors. 

*  v.  •'  Ut  sanctiflcentur."     H.  P.  speak  of  the  vow  of  a  Nazarite. 

"  P.  "Of  his  separation."    L.  "Abstinence."    It  might  bo  rendered:  *<  Of  his  Naiarittsm." 

*  This  distinction  was  prescribed  that  his  consecration  might  be  known.  He  was  «tyled  holj, 
because  so  consecrated,  not  on  account  of  his  hair  being  suffered  to  grow. 

*  U.  P.  *•  Unto  the  Lord."    MS.  84  K.  omits  it. 


NUMBERS    VI.  379 

8.  All  the  days  of  his  separation  he  shall  be  holy  to  the  Lord. 

9.  But  if  any  man  die  suddenly  before  him,  the  head  of  his  conse- 
cration shall  be  defiled  :  and  he  shall  shave  it  forthwith  on  the  day  of 
his  purification,  and  again  the  seventh  day.^ 

10.  And  on  the  eighth  day  he  shall  bring  two  turtle-doves,  or  two 
young  pigeons  to  the  priest,  to  the  door  of  the  covenant  of  the  testi- 
mony : 

11.  And  the  priest  shall  offer  one  for  a  sin-offering,  and  the  other 
for  a  holocaust,  and  shall  intercede  for  him,  for  that  he  sinned  by  the 
dead  :  and  he  shall  sanctify  his  head  that  day  : 

12.  And  he  shall  consecrate  to  the  Lord  the  days  of  his  separation, 
offering  a  lamb  of  one  year  for  trespass :  yet  so  that  the  former  days 
be  lost,  because  his  sanctification  was  profaned. 

13.  This  is  the  law  of  consecration.®  When  the  days  which  he  had 
determined  by  vow  shall  be  expired,  he  shall  be  brought''  to  the  door 
of  the  covenant, 

14.  And  shall  offer  his  oblation  to  the  Lord :  one  he-lamb  of  a 
year  old  without  blemish  for  a  holocaust,  and  one  ewe-lamb  of  a  year 
old  without  blemish  for  a  sin-offering,  and  one  ram  without  blemish 
for  a  peace-offering. 

15.  A  basket  also  of  unleavened  bread,^  tempered  with  oil,  and 
wafers  without  leaven  anointed  with  oil,  and  the  libations  of  each  :^ 

16.  And  the  priest  shall  present  them  before  the  Lord,  and  shall 
offer  both  the  sin-offering  and  the  holocaust. 

17.  But  the  ram  he  shall  immolate  for  a  sacrifice  of  peace-offering 
to  the  Lord,  offering  at  the  same  time  the  basket  of  unleavened  bread, 
and  the  accustomed  libations.^'' 

18.  Then  shall  the  hair  of  the  consecration  of  the  Nazarite  be 
shaved  off  before  the  door  of  the  tabernacle  of  the  covenant  :^^  and 
he  shall  take  his  hair,  and  lay  it  upon  the  fire,  which  is  under  the 
sacrifice  of  the  peace-offerings  ; 

19.  And^^  shall  take  the  boiled  shoulder  of  the  ram,  and  one  un- 
leavened cake  out  of  the  basket,  and  one  unleavened  wafer ;  and  he 


*  V.  "  Et  iterum."    It  is  not  in  H.,  which  repeats  the  verb.    The  seventh  day  was  the  day  of  his 
purification. 

"  II.  P.  "  The  law  of  the  Nazarite." 
■'  V.  "  Addncet."    "  Quis,"  or  '•  sacerdos"  is  understood. 
»  II.  P.  "Cakes  of  fine  flour." 

^  H.  P.  -'Their  meat  offerings,  and  their  drink  offerings."   Libavienta  is  used  by  V.  for  both.  See  also 
T.  17. 
1"  II.  P.  include  both.    v.  15.  "  Acls  21  :  24. 

'2  H.  P.  "The  priest  shall  take." 


380  THE    BOOK    OF    NUMBERS. 

shall  deliver  them  into  the  hands  of  the  Nazarite,  after  his  head  is 
shaven. 

20.  And  receiving  them  again  from  him/^  he  shall  elevate  them  in 
the  sight  of  the  Lord :  and  they  being  sanctified  shall  belong  to  the 
priest,  with  the  wave-breast,  and  the  heave-shoulder.'*  After  this  the 
Nazarite  may  drink  wine. 

21.  This  is  the  law  of  the  Nazarite,  when  he  hath  vowed  his  obla- 
tion to  the  Lord  in  the  time  of  his  consecration,  besides  those  things 
which  his  hand  shall  find :  according  to  that  which  he  had  vowed  in 
his  mind,^^  so  shall  he  do  for  the  fulfilling  of  his  sanctification. 

22.  And  the  Lord  spake  to  Moses,  saying  : 

23.  Say  to  Aaron  and  his  sons :  Thus  shall  ye  bless  the  children 
of  Israel,  and  ye  shall  say  to  them  : 

24.  The  Lord  bless  thee  and  keep  thee. 

25.  The  Lord  show  His  face  to  thee,  and  have  mercy  on  thee. 

26.  The  Lord  turn  His  countenance  to  thee,  and  give  thee  peace.^^ 

27.  And  they  shall  invoke  My  name  upon  the  children  of  Israel ; 
and  I  will  bless  them. 


CHAPTER    VIL 

THE   OFFERINGS    OF   THE.  PRINCES   AT   TUB    DEDICATION   OF    THE    TABERNACLE;    GOD 
SPEAKETH    TO    MOSES    FROM    THE    MERCY-SEAT. 

1.  And  it  came  to  pass  in  the  day^  on  which  Moses  had  finished 
the  tabernacle,  and  set  it  up,  and  anointed  and  sanctified  it  with  all 
its  vessels,  the  altar  likewise  and  all  its  vessels. 


"  H.  does  not  express  this.  It  appears  rather  that  the  priest  moved  to  and  fro  the  hands  of  the  Naza- 
rite on  which  he  had  placed  the  offerings. 

«*  V.  "  I'ectiisculum  quod  separari  jussum  est  et  femur." 

"  Voluntary  offerings  not  appertaining  to  the  state  of  Nazarite. 

'"  This  was  a  beautiful,  though  simple,  rite.  Divine  favor  is  represented  under  the  imago  of  a  counte 
nance  radiant  with  benevolence  and  affection.  The  threefold  blessing  may  imply  a  reference  to  the 
Divine  Persons,  although  the  mystery  of  the  Trinity  was  not  yet  formally  revealed.  Protection,  mercy, 
peace,  that  is,  all  blessings,  are  implored  from  God  the  Eternal. 

*  Day  here  denotfs  time.  The  erection  of  the  tabernacle  took  plaoe  on  the  first  day  of  the  first  month 
of  the  second  year  after  the  departure  from  Egypt.  Kxod.  40  :  10.  The  dedication  of  the  altar  occupied 
seven  days,  and  the  consecration  of  the  priests  an  equal  space  of  time.  Aaron  made  his  offerings  on  the 
fifteenth  day.  The  census  was  begun  on  the  first  day  of  the  second  month.  After  its  completion  the 
offerings  here  specified  were  presented. 


NUMBERS    VII.  381 

2.  The  princes  of  Israel  and  the  heads  of  the  families,  in  every 
tribe,  who  were  over  those^  who  had  been  numbered,  offered 

3.  Their  gifts  before  the  Lord,  six  covered^  wagons,  and  twelve 
oxen.  Two  princes  offered  one  wagon,  and  each  one  an  ox  ;  and  they 
offered  them  before  the  tabernacle. 

4.  And  the  Lord  said  to  Moses : 

5.  Receive  them  from  them  to  serve  in  the  ministry  of  the  taber- 
nacle :  and  thou  shalt  deliver  them  to  the  Levites  according  to  the 
order  of  their  ministry. 

6.  Moses  therefore  receiving  the  wagons  and  the  oxen,  delivered 
them  to  the  Levites. 

7.  Two  wagons  and  four  oxen  he  gave  to  the  sons  of  Gerson,  ac- 
cording to  their  necessity.^ 

8.  The  other  four  wagons  and  eight  oxen  he  gave  to  the  sons  of 
Merari,  according  to  their  offices  and  service,  under  the  hand^  of  Itha- 
mar  the  son  of  Aaron  the  priest. 

9.  But  to  the  sons  of  Caath  he  gave  no  wagons  or  oxen :  because 
they  serve  in  the  sanctuary,^  and  carry  their  burdens  upon  their  own 
shoulders. 

10.  And  the  princes  offered  for  the  dedication  of  the  altar  on  the 
day  when  it  was  anointed,  their  oblation  before  the  altar.'' 

11.  And  the  Lord  said  to  Moses  :  Let  each  of  the  princes,  one  day 
after  another,  offer  their  gifts  for  the  dedication  of  the  altar. 

12.  The  first  day  Nahasson  the  son  of  Aminadab,  of  the  tribe  of 
Juda,^  offered  his  offering : 

13.  And  his  offering  was  a  silver  dish  weighing  one  hundred  and 
thirty  shekels,  a  silver  bowl  of  seventy  shekels,  according  to  sanctu- 
ary weight,  both  full  of  flour  tempered  with  oil  for  an  oblation  :^ 

14.  A  spoon^^  of  ten  shekels  of  gold  full  of  incense : 

15.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

16.  And  a  buck-goat  for  a  sin-offering : 

17.  And  for  the  sacrifice  of  peace-offerings,  two  oxen,  five  rams, 


^  Who  had  superintended  the  numbering.    "  Soprastavano  ai  quelli  dei  quail  eras!  fatto  registro." 

*  The  covering  was  to  protect  the  sacred  vessels. 

*  11.  P.  "  Their  service"— the  charge  imposed  on  them  to  transport  the  sacred  furniture. 

*  The  direction.    L.  "  Supervision." 

®  H.  P.  "The  service  of  the  sanctuary  belonging  unto  them." 
■"  They  gave  offerings  worthy  of  their  rank. 

*  The  pre-eminence  of  this  tribe  appears  here. 

»  V.  "  In  sacrificium."  w  p_  «  Que  spoon."    V.  "Mortariolum." 


382  THE    BOOK    OF    NUMBERS. 

five  he-goats,  five  lambs  of  a  year  old :  this  was  the  offering  of  Na- 
hasson  the  son  of  Aminadab.^^ 

18.  The  second  day  Nathanael  the  son  of  Suar,  prince  of  the  tribe 
of  Issachar,  made  his  offering, 

19.  A  silver  dish  weighing  one  hundred  and  thirty  shekels,  a  silver 
bowl  of  seventy  shekels,  according  to  the  weight  of  the  sanctuary, 
both  full  of  flour  tempered  with  oil  for  an  oblation : 

20.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense  : 

21.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

22.  And  a  buck-goat  for  a  sin-offering  : 

23.  And  for  a  sacrifice  of'peace-ofierings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  ofiering  of  Natha- 
nael the  son  of  Suar. 

24.  The  third  day  the  prince  of  the  sons  of  Zabulon,  Eliab  the  son 
of  Helen, 

25.  Off'ered  a  silver  dish  weighing  one  hundred  and  thirty  shekels, 
a  silver  bowl  of  seventy  shekels  by  the  weight  of  the  sanctuary,  both 
full  of  flour  tempered  with  oil  for  an  oblation : 

26.  A  spoon  of  gold  weighing  ten  skekels,  full  of  incense : 

27.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

28.  And  a  buck-goat  for  a  sin-offering : 

29.  And  for  a  sacrifice  of  peace-offerings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  is  the  oblation  of  Eliab  the 
son  of  Helen. 

30.  The  fourth  day  the  prince  of  the  sons  of  Ruben,  Elisur  the 
son  of  Sedeur, 

31.  Offered  a  silver  dish  weighing  one  hundred  and  thirty  shekels, 
a  silver  bowl  of  seventy  shekels  according  to  the  weight  of  the  sanc- 
tuary, both  full  of  flour  tempered  with  oil  for  an  oblation : 

32.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense : 

33.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old,  for  a 
holocaust : 

34.  And  a  buck-goat  for  a  sin-offering  : 

35.  And  for  victims  of  peace-offerings  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  offering  of  Elisur 
the  son  of  Sedeur. 


"  The  same  offerings  were  made  by  each  prince:  bat  they  are  distinctly  stated  in  conformity  with  the 
simplicity  of  ancient  style.  The  quantity  of  silver  and  gold,  which  was  among  the  Israelites,  was  very 
great. 


NUMBERS    VII.  383 

36.  The  fifth  day  the  prince  of  the  sons  of  Simeon,  Salamiel  the 
son  of  Surisaddai, 

37.  Oflfered  a  silver  dish  weighing  one  hundred  and  thirty  shekels, 
a  silver  bowl  of  seventy  shekels  after  the  weight  of  the  sanctuary, 
both  full  of  flour  tempered  with  oil  for  an  oblation : 

38.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense : 

39.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

40.  And  a  buck-goat  for  a  sin-oiFering : 

41.  And  for  sacrifices  of  peace-offerings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  offering  of  Sala- 
miel the  son  of  Surisaddai. 

42.  The  sixth  day  the  prince  of  the  sons  of  Gad,  Eliasaph,  the  son 
of  Duel, 

43.  Ofi'ered  a  silver  dish  weighing  a  hundred  and  thirty  shekels,  a 
silver  bowl  of  seventy  shekels  by  the  weight  of  the  sanctuary,  both 
full  of  flour  tempered  with  oil  for  an  oblation : 

44.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense : 

45.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

46.  And  a  buck-goat  for  a  sin-ofiering  : 

47.  And  for  sacrifices  of  peace-ofi'erings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old  :  this  was  the  offering  of  Eliasaph 
the  son  of  Duel. 

48.  The  seventh  day  the  prince  of  the  sons  of  Ephraim,  Elisama 
the  son  of  Ammiud, 

49.  Offered  a  silver  dish  weighing  a  hundred  and  thirty  shekels,  a 
silver  bowl  of  seventy  shekels  according  to  the  weight  of  the  sanctu- 
ary, both  full  of  flour  tempered  with  oil  for  an  oblation : 

50.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense : 

51.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

52.  And  a  buck-goat  for  a  sin-offering : 

53.  And  for  sacrifices  of  peace-offerings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  offering  of  Elisama 
the  son  of  Ammiud. 

54.  The  eighth  day  the  prince  of  the  sons  of  Manasses,  Gamaliel 
the  son  of  Phadassur, 

55.  Offered  a  silver  dish  weighing  a  hundred  and  thirty  shekels,  a 
silver  bowl  of  seventy  shekels  according  to  the  weight  of  the  sanctu- 
ary, both  full  of  flour  tempered  with  oil  for  an  oblation : 


384  THE    BOOK    OF    NUMBERS. 

56.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense :  . 

57.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

58.  And  a  buck-goat  for  a  sin-offering : 

59.  And  for  sacrifices  of  peace-oflferings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  ofiering  of  Gama- 
liel the  son  of  Phadassur. 

60.  The  ninth  day,  the  prince  of  the  sons  of  Benjamin,  Abidan 
the  son  of  Gedeon, 

61.  Offered  a  silver  dish  weighing  a  hundred  and  thirty  shekels,  a 
silver  bowl  of  seventy  shekels  by  the  weight  of  the  sanctuary,  both 
full  of  flour  tempered  with  oil  for  an  oblation  : 

62.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense : 

63.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

64.  And  a  buck-goat  for  a  sin-offering : 

66.  And  for  sacrifices  of  peace-offerings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  offering  of  Abidan 
the  son  of  Gedeon. 

66.  The  tenth  day,  the  prince  of  the  sons  of  Dan,  Ahiezer  the  son 
of  Ammisaddai, 

67.  Offered  a  silver  dish  weighing  a  hundred  and  thirty  shekels,  a 
silver  bowl  of  seventy  shekels  according  to  the  weight  of  the  sanctu- 
ary, both  full  of  flour  tempered  with  oil  for  an  oblation : 

68.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense  : 

69.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

70.  And  a  buck-goat  for  a  sin-offering : 

71.  And  for  sacrifices  of  peace-offerings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  offering  of  Ahiezer 
the  son  of  Ammisaddai. 

72.  The  eleventh  day  the  prince  of  the  sons  of  Aser,  Phegiel  the 
son  of  Ochran, 

73.  Offered  a  silver  dish  weighing  a  hundred  and  thirty  shekels,  a 
silver  bowl  of  seventy  shekels  according  to  the  weight  of  the  sanctu- 
ary, both  full  of  flour  tempered  with  oil  for  an  oblation : 

74.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense : 

75.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

76.  And  a  buck-goat  for  a  sin-offering : 

77.  And  for  sacrifices  of  peace-offerings,  two  oxen,  five  rams,  five 


NUMBERS    VII.  385 

buck-goats,  five  lambs  of  a  year  old:  this  was  the  offering  of  Phegiel 
the  son  of  Ochran. 

78.  The  twelfth  day,  the  prince  of  the  sons  of  Nephtali,  Ahira  the 
son  of  Enan, 

79.  Offered  a  silver  dish  weighing  a  hundred  and  thirty  shekels,  a 
silver  bowl  of  seventy  shekels  according  to  the  weight  of  the  sanctu- 
ary, both  full  of  flour  tempered  with  oil  for  an  oblation : 

80.  A  spoon  of  gold  weighing  ten  shekels  full  of  incense : 

81.  An  ox  of  the  herd,  and  a  ram,  and  a  lamb  of  a  year  old  for  a 
holocaust : 

82.  And  a  buck-goat  for  a  sin-offering  : 

83.  And  for  sacrifices  of  peace-offerings,  two  oxen,  five  rams,  five 
buck-goats,  five  lambs  of  a  year  old :  this  was  the  offering  of  Ahira 
the  son  of  Enan. 

84.  These  were  the  offerings  made  by  the  princes  of  Israel  in  the 
dedication  of  the  altar,  on  the  day  on  which  it  was  consecrated. 
Twelve  dishes  of  silver  ;  twelve  silver  bowls  ;  twelve  spoons  of  gold  ; 

85.  Each  dish  weighing  a  hundred  and  thirty  shekels  of  silver,  and 
each  bowl  seventy  shekels :  putting  all  the  vessels  of  silver  together, 
two  thousand  four  hundred  shekels,  by  the  weight  of  the  sanctuary. 

86.  Twelve  spoons  of  gold,  full  of  incense,  weighing  ten  shekels 
apiece  by  the  weight  of  the  sanctuary:  that  is,  in  all  a  hundred  and 
twenty  shekels  of  gold. 

87.  Twelve  oxen  out  of  the  herd  for  a  holocaust,  twelve  rams, 
twelve  lambs  of  a  year  old,  and  their  oblations  :^^  twelve  buck-goats 
for  sin. 

88.  And  for  sacrifices  of  peace-offerings,  oxen  twenty-four,  rams 
sixty,  buck-goats  sixty,  lambs  of  a  year  old  sixty.  These  things 
were  offered  in  the  dedication  of  the  altar  when  it  was  anointed. 

89.  And  when  Moses  entered  into  the  tabernacle  of  the  covenant 
to  consult  the  oracle,  he  heard  the  voice  of  One  speaking  to  him  from 
the  mercy-seat,  which  was  over  the  ark  between  the  two  cherubim, 
and  from  this  place  He  spake  to  him.^^ 


'■2  Libamenta:  DHnjO- 

"  Tins  manifestation  is  not  wonderful,  when  viewed  in  connection  with  the  many  prodigies  of  which 
Moses  was  the  instrument,  and  with  the  office  of  guide  and  ruler,  which  he  filled. 

25 


386  THE    BOOK    OF    NUMBERS. 


CHAPTER    VIII. 

THE  SEVEN  LAMPS  ARE  PLACED  ON  THE  GOLDEN  CANDLESTICK,  TO  SHINE  TOWARDS 
THE  LOAVES  OP  THE  PRESENCE;  THE  ORDINATION  OF  THE  LEVITKS:  AND  AT  WHAT 
AGE  THEY  SHALL  SERVE  IN  THE  TABERNACLE. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  Aaron,  and  say  to  him :  When  thou  shalt  place  the 
seven  lamps,  let  the  candlestick  be  set  up  on  the  south  side.  Give 
orders  therefore  that  the  lamps  look  over  against  the  north,  towards 
the  table  of  the  loaves  of  the  presence ;  over  against  that  part  shall 
they  give  light,  towards  which  the  candlestick  looketh.^ 

3.  And  Aaron  did  so,  and  he  put  the  lamps  upon  the  candlestick, 
as  the  Lord  commanded  Moses. 

4.  Now  this  was  the  w^ork  of  the  candlestick :  it  was  of  beaten 
gold,  both  the  shaft  in  the  middle  and  the  flowers,^  according  to  the 
pattern  which  the  Lord  had  shown  to  Moses,  so  he  made  the  candle- 
stick. 

5.  And  the  Lord  spake  to  Moses,  saying : 

6.  Take  the  Levites  out  of  the  midst  of  the  children  of  Israel,  and 
purify  them 

7.  According  to  this  rite  :  Let  them  be  sprinkled  with  the  water 
of  purification,^  and  let  them  shave  all  their  flesh.  And  they  shall 
wash  their  garments,  and  be  cleansed, 

8.  And  they  shall  take  an  ox  of  the  herd,  and  for  the  offering  fine 
flour,  tempered  with  oil :  and  thou  shalt  take  another  ox  of  the  herd 
for  a  sin-offering  : 

9.  And  thou  shalt  bring  the  Levites  before  the  tabernacle  of  the 
covenant,  and  call  together  all  the  multitude  of  the  children  of  Israel : 

10.  And  when  the  Levites  are  before  the  Lord,  the  children  of 
Israel  shall  put  their  hands  upon  them  : 

11.  And  Aaron  shall  present  the  Levites,  as  an  offering  in  the 
sight  of  the  Lord^  from  the  children  of  Israel,  that  they  may  serve  in 
His  ministry. 


*  II.  p.  "  When  thoQ  lightent  the  lamp*,  the  seren  lamps  shall  gire  light  orer  against  the  eandlestiek." 
The  rest  is  a  paraphrase,  of  irhich  the  idea  has  been  furnished  apparently  Exod.  26 :  35. 

>  v.  "Cuncta  qua)  ex  utroque  calamorum  latere  nascebantur.'* 
»  Lit.  »'0f  sin." 

*  II.  L.  "  Aaron  shall  make  with  the  Leyitei  a  waTingbefbre  !the  Lord."  A  movement,  somewhat  like 
the  waring  of  an  offering,  is  meant.  Infra  IS  :  21. 


NUMBERS    VIII.  387 

12.  The  Levites  also  shall  put  their  hands  upon  the  heads  of  the 
oxen,  of  which  thou  shalt  offer  one  for  sin,  and  the  other  for  a  holo- 
caust of  the  Lord,  to  intercede  for  them.^ 

13.  And  thou  shalt  set  the  Levites  in  the  sight  of  Aaron  and  of 
his  sons,  and  shalt  consecrate  them  an  offering^  to  the  Lord ; 

14.  And  shalt  separate  them  from  the  midst  of  the  children  of 
Israel,  to  be  Mine. 

15.  And  afterwards  they  shall  enter  into  the  tabernacle  of  the 
covenant,  to  serve  Me.  And  thus  shalt  thou  purify  and  consecrate 
them  for  an  offering  to  the  Lord :  for  as  an  offering  they  were  given 
Me  by  the  children  of  Israel. 

16.  I  have  taken  them  instead  of  the  first-born  who  open  the  womb 
in  Israel.'' 

17.  For  all  the  first-born  of  the  children  of  Israel,  both  of  men  and 
of  beasts,  are  Mine.  From  the  day  when  I  slew  every  first-born  in 
the  land  of  Egypt,  have  I  sanctified  them  to  Myself : 

18.  And  I  have  taken  the  Levites  for  all  the  first-born  of  the  chil- 
dren of  Israel : 

19.  And  I  have  delivered  them  as  a  gift  to  Aaron  and  his  sons  out 
of  the  midst  of  the  people,  to  serve  Me  for  Israel  in  the  tabernacle  of 
the  covenant,  and  to  intercede  for  them,  lest  a  plague  should  come 
among  the  people,  if  they  approach  My  sanctuary.^ 

20.  And  Moses  and  Aaron  and  all  the  multitude  of  the  children  of 
Israel  did  to  the  Levites  all  that  the  Lord  commanded  Moses : 

21.  And  they  were  purified,  and  they  washed  their  garments.  And 
Aaron  lifted  them  up  in  the  sight  of  the  Lord,  and  interceded  for 
them, 

22.  That  being  purified  they  might  go  into  the  tabernacle  of  the 
covenant  to  perform  their  service  before  Aaron  and  his  sons.  As  the 
Lord  had  commanded  Moses  touching  the  Levites,  so  was  it  done.^ 

23.  And  the  Lord  spake  to  Moses,  saying : 

24.  This  is  the  law  of  the  Levites  :  From  twenty-five  years  old  and 
upwards,  they  shall  go  in  to  the  service^^  in  the  tabernacle  of  the 
covenant. 


*  V.  "  Ut  depreceris."    P.  "  Make  an  atonement."    Also  v,  19,  21. 

6  Exod.  13  :  2;  supra  3  :  1.3 ;  Luke  2  :  23.  ■"  H.  P.  "  The  children  of  Israel." 

»  II.  P.  "  When  the  children  of  Israel  come  nigh  unto  the  sanctuary."  "The  children  of  Israel"  is 
repeated  five  times  in  this  verse.  II.  P.  The  approach  of  the  people  generally  in  order  to  worship  God 
might  draw  down  chastisements,  for  the  want  of  suitable  dispositions  on  their  part.  God,  therefore,  set 
apart  Aaron  and  his  sons  for  these  duties.  The  text  does  not  directly  regard  the  rash  assumption  of 
Divine  functions  without  a  call.    V.  "  Si  ausi  fuerint." 

•  Supra  V.  II. 

*"  H.  employs  military  terms  for  religious  offices:  K^V  X^Y /• 


388  THE    BOOK    OF    NUMBERS. 

25.  And  when  they  shall  have  completed  the  fiftieth  year  of  their 
age,  they  shall  cease  to  serve : 

26.  And  they  shall  be  the  ministers  of  their  brethren  in  the  taber- 
nacle of  the  covenant,  to  keep  the  things  that  are  committed  to  their 
care,  but  not  to  do  the  service."  Thus  shalt  thou  direct  the  Levites 
in  their  office. 


CHAPTER    IX. 

THE  PRECEPT  OF  THE  PASSOVER  IS  RENEWED:  THE  UNCLEAN  AND  TRAVELLERS  ARE 
TO  OBSERVE  IT  THE  SECOND  MONTH :  THE  CAMP  IS  GUIDED  BY  THE  PILLAR  OF  THE 
CLOUD. 

1.  The  Lord  spake  to  Moses  in  the  desert  of  Sinai,  the  second 
year  after  they  were  come  out  of  the  land  of  Egypt,  in  the  first 
month,  saying : 

2.  Let  the  children  of  Israel  keep  the  passover  in  its  due  time,^ 

3.  The  fourteenth  day  of  this  month,  in  the  evening,  according  to 
all  the  ceremonies  and  rites^  thereof. 

4.  And  Moses  commanded  the  children  of  Israel  that  they  should 
keep  the  passover. 

5.  And  they  made  it  in  its  proper  time :  the  fourteenth  day  of  the 
month,  at  evening,  on  Mount  Sinai.  The  children  of  Israel  did 
according  to  all  things  which  the  Lord  commanded  Moses. 

6.  But  behold,  some  who  were  unclean  by  occasion  of  a  corpse,^ 
who  could  not  keep  the  passover  on  that  day,  coming  to  Moses  and 
Aaron, 

7.  Said  to  them  :  We  are  unclean  by  a  corpse.  Why  are  we  kept 
back  that  we  may  not  offer  the  offering  to  the  Lord  in  its  season 
among  the  children  of  Israel  ? 

8.  And  Moses  answered  them  :  Stand  here,  that  I  may  consult  the 
Lord,  what  He  will  ordain  concerning  you. 

9.  And  the  Lord  spake  to  Moses,  saying : 

10.  Say  to  the  children  of  Israel :  The  man  of  your  nation*  who 


>*  They  were  exempt  from  laborious  duties. 
>  Kxod.  12  :  8. 
'  The  two  terms  may  be  understood  of  the  prescribed  observancos.    See  also  t.  14. 

•  jySJ.  '•  Anima."    A  corpfie  is  meant.    Its  touch  caused  legal  uncleanneas. 

*  P.  "  If  any  man  of  you,  or  your  posterity."    V.  '•  In  gente  Tcetra."    The  rule  was  to  bti  permanent. 


NUMBERS    IX.  389 

shall  be  unclean  by  a  corpse,  or  shall  be  in  a  journey  afar  off,  let  him 
make  the  passover  to  the  Lord 

11.  In  the  second  month,  on  the  fourteenth  day  of  the  month,  in 
the  evening  :  they  shall  eat  it  with  unleavened  bread  and  wild  lettuce : 

12.  They  shall  not  leave  any  part  of  it  until  morning,  or  break  a 
bone  of  it  f  they  shall  observe  all  the  ceremonies  of  the  passover. 

13.  But  if  any  man  is  clean,  and  not  on  a  journey,  and  make  not 
the  passover,  that  soul  shall  be  cut  off  from  among  his  people,^  be- 
cause he  offered  not  sacrifice  to  the  Lord  in  due  season :  he  shall  bear 
his  sin. 

14.  The  sojourner  also,  and  the  stranger  among  you,  shall  make 
the  passover  tp  the  Lord  according  to  the  ceremonies  and  rites 
thereof.  The  same  ordinance  shall  be  for  the  stranger  and  for  him 
who  was  born  in  the  land. 

15.  Now  on  the  day  on  which  the  tabernacle  was  reared  up,  a  cloud 
covered  it.  But  from  the  evening  there  was  over  the  tabernacle  as  it 
were  the  appearance  of  fire  until  morning. 

16.  So  it  was  always :  the  cloud  covered  it  by  day,^  and  the  ap- 
pearance of  fire  by  night. 

17.  And  when  the  cloud  that  covered  the  tabernacle  was  taken  up, 
then  the  children  of  Israel  marched  forward :  and  in  the  place  where 
the  cloud  stood  still  there  they  encamped. 

18.  At  the  commandment  of  the  Lord  they  marched,^  and  at  His 
commandment  they  encamped.  All  the  days  that  the  cloud  abode 
over  the  tabernacle  they  remained  in  the  same  place : 

19.  And  if  it  continued  over  it  a  long  time,  the  children  of  Israel 
kept  the  watches  of  the  Lord,  and  marched  not,^ 

20.  For  as  many  days  as  the  cloud  remained  over  the  tabernacle. 
At  the  commandment  of  the  Lord  they  encamped,  and  at  His  com- 
mandment they  journeyed. 

21.  If  the  cloud  tarried  from  evening  until  morning,  and  at  break 
of  day  left  the  tabernacle,  they  marched  forward :  and  if  it  departed 
after  a  day  and  a  night,  they  took  down  their  tents. ^"^ 


*  Exod.  12  :  46;  John  19  :  36. 

"  This  appears  to  regard  capital  punishment.  Some,  however,  limit  it  to  a  forfeiture  of  religious  privi- 
leges. 

■"  II.  has  not,  "  by  day:"  which,  however,  is  in  Sam.,  Syr.,  Ar.,  and  is  necessarily  understood.  Exod. 
40  :  16,  32;  supra  7  :  1.    These  extraordinary  facts  are  stated  so  distinctly  that  they  cannot  be  mistaken. 

»  1  Cor.  10  : 1. 

*  H.  P.  "And  so  it  was,  when  the  cloud  was  a  few  days."  Whether  the  time  of  the  appearance  of  the 
cloud  was  long  or  short,  they  regulated  their  movements  accordingly. 

"  Their  entire  dependence  on  God  is  to  be  imitated  by  all  who  wish  to  be  the  objects  of  Ilis  providential 
care;  but  extraordinary  manifestations  of  His  will  are  not  to  be  sought. 


390  THE    BOOK    OF    NUMBERS. 

22.  But  if  it  remained  over  the  tabernacle  for  two  days/^  or  a 
month,  or  a  longer  time,  the  children  of  Israel  remained  in  the  same 
place,  and  marched  not :  but  as  soon  as  it  departed,  they  journeyed 
forward.^^ 

23.  By  the  word  of  the  Lord  they  pitched  their  tents,  and  by  His 
word  they  marched :  and  they  kept  the  watches  of  the  Lord  accord- 
ing to  His  commandment  by  Moses. 


CHAPTER    X. 

THE    SILVER   TRUMPETS   AND   THEIR   USE.      THEY   MARCH    FROM    SINAI. 

1.  And  the  Lord  spake  to  Moses,  saying  : 

2.  Make  thee  two  trumpets  of  beaten  silver,  with  which  thou  mayst 
call  together  the  multitude  when  the  camp  is  to  be  removed.^ 

3.  And  when  thou  shalt  sound  the  trumpets,  all  the  multitude  shall 
gather  unto  thee  to  the  door  of  the  tabernacle  of  the  covenant. 

4.  If  thou  blow  one  trumpet,^  the  princes  and  the  heads  of  the  mul- 
titude of  Israel  shall  come  to  thee. 

5.  But  if  they  blow  an  alarm, ^  they  who  are  oh  the  east  side  shall 
first  go  forward. 

6.  And  at  the  second  alarm,  they  who  lie  on  the  south  side  shall 
take  up  their  tents  ;*  and  after  this  manner  shall  the  rest  do,  when 
the  trumpets  shall  sound  for  a  march. 

7.  But  when  the  people  are  to  be  gathered,  they  shall  blow,  but 
they  shall  not  sound  an  alarm. 

8.  And  the  sons  of  Aaron,  the  priests,  shall  sound  the  trumpets : 
and  this  shall  be  an  ordinance  forever  in  your  generations. 

9.  If  ye  go  forth  to  war  out  of ^  your  land  against  the  enemies  that 
fight  against  you,  ye  shall  sound  aloud  with  the  trumpets,  and  ye  shall 


"  H.  p.  "  Tbey  journeyed."    Also  t.  21. 

"  Smita  thinks  that  when  the  cloud  remained  stationary  for  some  days,  the  Israelites  understood  that 
it  would  remain  a  considerable  time,  and  accordingly  proceeded  to  pitch  their  tents. 

'  II.  P.  '*  For  the  calling  of  the  assembly,  and  for  the  journeying  of  the  camp."    The  trumpet  was  to 
be  used  in  both  circumstances. 
^  II.  P.  **  But  with  one  trumprtV 

.'  V.  *•  SI  uutem  prolixior  et  conc'sus  clangor  increpuerit."    This  is  a  perlphrase. 
*  V.  adds :  "  After  this  manner  shall  the  rest  do."    This  seems  necessarily  understood. 
»  H.  P.  "In." 


NUMBERS    X.  391 

be  remembered^  before  the  Lord  your  God,  that  ye  may  be  delivered 
out  of  the  hands  of  your  enemies. 

10.  In  the  day  of  your  gladness/  and  on  your  festival  days,  and 
on  the  first  days  of  your  months,  ye  shall  sound  the  trumpets  over 
the  holocausts,  and  the  sacrifices  of  peace-offerings,  that  they  may  be 
to  you  a  memorial  before  your  God.     I  am  the  liOrd  your  God. 

11.  The  second  year,  in  the  second  month,  the  twentieth  day  of 
the  month,  the  cloud  was  taken  up  from  the  tabernacle  of  the  cove- 
nant.^ 

12.  And  the  children  of  Israel  marched  by  their  troops  from  the 
desert  of  Sinai,  and  the  cloud  rested  in  the  wilderness  of  Pharan. 

13.  And  the  first  went  forward  according  to  the  commandment  of 
the  Lord  by  Moses. 

14.  The  sons  of  Juda  by  their  troops  :^  whose  prince  was  Nahas- 
son  the  son  of  Aminadab. 

15.  In  the  tribe^*'  of  the  sons  of  Issachar,  the  prince  was  Natha- 
nael  the  son  of  Suar. 

16.  In  the  tribe  of  Zabulon,  the  prince  was  Eliab  the  son  of  Helon. 

17.  And  the  tabernacle  was  taken  down,  and  the  sons  of  Gerson 
and  Merari  set  forward,  bearing  it. 

18.  And  the  sons  of  Ruben  also  marched,  by  their  troops  and 
ranks,  whose  prince  was  Elisur  the  son  of  Sedeur. 

19.  And  in  the  tribe  of  Simeon,  the  prince  was  Salamiel  the  son 
of  Surisaddai. 

20.  And  in  the  tribe  of  Gad,  the  prince  was  Eliasaph  the  son  of 
Duel. 

21.  Then  the  Caathites  also  marched,  carrying  the  sanctuary.'^ 
So  long  was  the  tabernacle  carried,  till  they  came  to  the  place  of 
erecting  it.'^ 

22.  The  sons  of  Ephraim  also  moved  their  camp  by  their  troops, 
in  whose  army  the  prince  was  Elisama  the  son  of  Ammiud. 

23.  And  in  the  tribe  of  the  sons  of  Manasses,  the  prince  was  Ga- 
maliel the  son  of  Phadassur. 


^  God  is  said  to  remember  those  whom  lEe  succors.     He  was  pleased  to  attach  relief  to  the  appeal  for 
aid  made  with  the  souad  of  trumpets. 

'  V.  is  free.    "  Si  qnaudo  habebitis  epulum." 

8  The  Israelites  tarried  a  year,  except  ten  days,  at  the  foot  of  Sinai.    The  cloud  being  lifted  up  from 
the  place  which  it  had  overshadowed,  indicated  the  Divine  will  that  they  should  migrate. 
'  Supra  1  :  7.    H.  P.  "The  standard  of  the  camp  of  Judah  according  to  their  armies." 
'0  n.  P.  '•  Over  the  host  of  the  tribe."    See  also  v.  16,  18,  etc. 
*'  The  sacred  utensils  and  vessels  were  carried  by  them  on  their  shoulders. 
"  The  Levites  erected  the  tabernacle,  in  which  the  Caathites  deposited  the  sacred  vessels. 


392  THE    BOOK    OF    NUMBERS. 

24.  And  in  the  tribe  of  Benjamin,  the  prince  was  Abidan  the  son 
of  Gideoni. 

25.  The  last  of  all  the  camp  marched  the  sons  of  Dan  by  their 
troops,  in  -whose  army  the  prince  was  Ahiezer  the  son  of  Ammi- 
saddai. 

26.  And  in  the  tribe  of  the  sons  of  Aser,  the  prince  was  Phegiel 
the  son  of  Ochran. 

27.  And  in  the  tribe  of  the  sons  of  Nephtali,  the  prince  was  Ahira 
the  son  of  Enan. 

28.  This  was  the  order  of  the  camps  and  marches  of  the  children 
of  Israel  by  their  troops,  when  they  set  forward. 

29.  And  Moses  said  to  Hobab  the  son  of  RagueP^  the  Midianite, 
his  kinsman :  We  are  going  towards  the  place  which  the  Lord  will 
give  us.  Come  with  us,  that  we  may  do  thee  good :  for  the  Lord 
hath  promised  good  things  to  Israel. 

30.  But  he  answered  him  :  I  will  not  go  with  thee,  but  I  will  return 
to  my  country,  in  which  I  was  born. 

31.  And  he  said:  Do  not  leave  us:  for  thou  knowest  in  what 
places  we  should  encamp  in  the  wilderness,  and  thou  shalt  be  our 
guide.^^ 

32.  And  if  thou  comest  with  us,  according  as  the  Lord  shall  deal 
favorably  with  us,  we  shall  act  towards  thee.^^ 

33.  So  they  marched  from  the  mount  of  the  Lord  three  days' 
journey,  and  the  ark  of  the  covenant  of  the  Lord  went  before  them,^^ 
for  three  days,  to  seek  out  a  resting-place, 

34.  The  cloud  also  of  the  Xord  was  over  them  by  day  when  they 
marched. 

35.  And  when  the  ark  was  lifted  up,  Moses  said :  Arise,  0  Lord, 
and  let  Thy  enemies  be  scattered,  and  let  those  who  hate  Thee,  flee 
before  Thy  face.^^ 

36.  And  when  it  was  set  down,  he  said :  Return,  0  Lord,  to  the 
multitude  of  the  host  of  Israel.^ 


*■  He  is  bellcTed  to  be  the  same  an  .Tctbro,  go  that  Hobab  was  brother-in-law  to  Moses.  The  father  had 
returned  to  his  fountry.  Moacsi  urged  Hobab  to  remain  with  the  Israelites,  knowing  that  his  local  know- 
ledge might  prove  useful  to  them,  and  that  he  might  derive  spiritual  ndvantages  from  their  society.  The 
guidance  of  the  cloud  did  not  supcrFede  the  necessity  of  local  information. 

"  H.  P.  ''  Thou  mayest  be  to  us  instead  of  eyes.'' 

It  y^  «i  Quid<iuid  optimum  fuerit  ex  opibus,  (^uaa  nobis  traditnrus  est  Bominns,  dabimus  tibi." 

"  The  ark  was  in  the  midst  of  the  tribes,  as  they  lay  encamped.  On  this  occasion  it  wa-s  carried  in 
front  of  the  whole  multitude. 

'^  Ps.  67  :  2.    This  verso  commences  the  psaln.    See  also  Pa.  131  :  8;  2  Par.  6  :  4. 

"  The  Divine  presence  and  protection  are  aptly  expressed.  -       . 


NUMBERS    XI.  393 


CHAPTER    XL 

THE  rEOPLE  MURMUR,  AND  ARE  PUNISHED  WITH  FIRE.  GOD  APPOINTETH  SEVENTY 
ANCIENTS  FOR  ASSISTANTS  TO  MOSES.  THEY  PROPHESY.  THE  PEOPLE  HAVE  THEIR 
FILL    OF    FLESH,    BUT    FORTHWITH    MANY    DIE    OF    THE    PLAGUE. 

1.  In  the  mean  time  a  murmur  arose  of  the  people  against  the 
Lord,  repining  at  their  fatigue.^  And  when  the  Lord  heard  it  He 
was  angry.  And  the  fire  of  the  Lord  being  kindled  against  them, 
consumed  those  at  the  uttermost  part  of  the  camp. 

2.  And  when  the  people  cried  to  Moses,  Moses  prayed  to  the  Lord, 
and  the  fire  was  quenched.^ 

3.  And  he  called  the  name  of  that  place.  The  burning  :^  because 
the  fire  of  the  Lord  had  been  kindled  against  them. 

4.  For  a  mixed  multitude  of  people,  who  came  up  with  them,  burned 
with  desire,  and  sat  and  wept,  the  children  of  Israel  also  joining  with 
them,"*  and  said :  Who  will  give  us  flesh  to  eat  ? 

5.  We  remember  the  fish  which  we  ate  in  Egypt  free-cost :  the 
cucumbers  come  into  our  mind,  and  the  melons,  and  the  leeks,  and 
the  onions,  and  the  garlic.^      ^ 

6.  Our  soul  is  dry,^  our  eyes  behold  nothing  but  manna. 

7.  Now  the  manna  was  like  coriander-seed,  of  the  color  of  bdel- 
lium.^ 

8.  And  the  people  went  about,  and  gathering  it,  ground  it  in  a  mill, 
or  beat  it  in  a  mortar,  and  boiled  it  in  a  pot,  and  made  cakes  thereof, 
of  the  taste  of  bread  tempered  with  oil. 

9.  And  when  the  dew  fell  in  the  night  upon  the  camp,  the  manna 
also  fell  with  it. 

10.  Now  Moses  heard  the  people  weeping  by  their  families,  every 
one  at  the  door  of  his  tent.^  And  the  wrath  of  the  Lord  was  exceed- 
ingly enkindled :  to  Moses  also  the  thing  seemed  insupportable. 

*  The  text  does  not  specify  the  cause  of  the  murmur. 
^  God  was  ready  to  extinguish  it,  on  their  repentance. 
»  H.  P.  "Taberah." 

*  n.  p.  "  And  the  children  of  Israel  also  wept  again."  V.  refers  the  two  H.  verbs  to  the  preceding 
member,  but  the  other  construction  is  preferable. 

*  Such  vegetables  in  Egypt  were  of  a  superior  flavor  and  quality. 
"  P.  •'  Dried  up.-'    L.  '•  Faint." 

■"  Exod.  16  :  14;  Ps.  77  :  24.  White  and  bright  like  the  color  of  a  man's  nail,  or  a  pearl.  See  Pliny.  1. 
21.  c.  9. 

*  P.  "  Throughout."  L.  •'  According  to."  The  families  were  gathered  at  the  doors  of  their  tents, 
weeping  under  the  Divine  chastisement. 


394  THE    BOOK    OF    NUMBERS. 

11.  And  he  said  to  the  Lord :  Why  hast  Thou  alSlicted  Thy  ser- 
vant ?  wherefore  do  I  not  find  favor  before  Thee  ?  and  why  hast  Thou 
laid  the  weight  of  all  this  people  upon  me  ? 

12.  Have  I  conceived  all  this  multitude,  or  begotten  them,  that 
Thou  shouldst  say  to  me :  Carry  them  in  thy  bosom  as  the  nurse^  is 
wont  to  carry  the  infant,  and  bear  them  into  the  land  which  thou  hast 
promised  to  their  fathers  ? 

13.  Whence  should  I  have  flesh  to  give  to  so  great  a  multitude  ? 
they  weep  around  me,  saying :  Give  us  flesh  that  we  may  eat. 

14.  I  am  not  able  alone  to  bear  all  this  people,  because  they  are  too 
heavy  for  me. 

15.  But  if  it  please  Thee  otherwise,^^  I  beseech  Thee  to  kill  me,^^ 
and  let  me  find  grace  in  Thy  eyes,  that  I  be  not  afflicted  with  such 
evils. 

16.  And  the  Lord  said  to  Moses :  Gather  unto  Me  seventy  men  of 
the  ancients  of  Israel,  whom  thou  knowest  to  be  ancients  and  mas- 
ters of  the  people  :'^  and  thou  shalt  bring  them  to  the  door  of  the 
tabernacle  of  the  covenant,  and  shalt  make  them  stand  there  with 
thee, 

17.  That  I  may  come  down  and  speak  with  thee :  and  I  will  take 
of  thy  spirit,  and  will  give  to  them,^^  that  they  may  bear  with  thee 
the  burden  of  the  people,  and  thou  mayst  not  be  burdened  alone. 

18.  And  to  the  people  thou  shalt  say:  Sanctify  yourselves  :^''  to- 
morrow ye  shall  eat  flesh :  for  I  have  heard  you  say :  Who  will  give 
us  flesh  to  eat  ?  it  was  well  with  us  in  Egypt.  The  Lord  will  give 
you  flesh  to  eat : 

19.  Not  for  one  day,  nor  two,  nor  five,  nor  ten,  nor  for  twenty. 

20.  But  even  for  a  whole  month,  till  it  come  out  at  your  nostrils, 
and  become  loathsome  to  you,  because  ye  have  cast  ofi"  the  Lord,  who 
is  in  the  midst  of  you,  and  have  wept  before  Him,"  saying:  W^hy  came 
we  out  of  Egypt  ? 

'  II.  is  masculine.  P.  ••  A  nursing  father."  The  care  of  a  guardian  for  his  charge  may  be  expressed : 
but  the  idea  of  a  siicliiing  favors  V. 

"*  II.  P.  "  And  if  thou  deal  thus  with  me." 

"  It  is  not  sinful  to  desire  death  as  a  relief  from  burdens  which  we  feel  to  be  unsupportable,  especially 
if  our  desire  proceed  from  a  sense  of  our  own  insuniclency,  and  be  accompanied  by  submission  to  the 
Divine  will. 

"  H.  P.  "  Elders  of  the  people,  and  officers  over  them."  Seventy  men,  with  reforence  perhaps  to  the 
seventy  descendants  of  Jacob,  who  came  down  to  Egypt,  were  already  leaders  of  the  people.  They  now 
got  judicial  authority. 

"  This  implied  the  communication  of  the  gifts  with  which  Moses  was  endowed  for  government,  without 
any  diminution  of  them  in  him.  Origen  compares  him  to  a  bright  lamp  from  which  others  borrow  light, 
without  lessening  the  source. 

'*  This  is  a  warning  to  prepare  for  witnessing  the  relief.    It  does  not  appear  to  imply  bodily  purity. 

"  II.  P.  "  Ye  have  wept  in  the  ears  of  the  Lord." 


NUMBERS    XI.  395 

21.  And  Moses  said :  There  are  six  hundred  thousand  footmen  of 
this  people,  and  sajest  Thou :  I  will  give  them  flesh  to  eat  a  whole 
month  ?^*^ 

22.  Shall  then  a  multitude  of  sheep  and  oxen  be  killed,  that  it  may 
suffice  for  their  food  ?  or  shall  the  fishes  of  the  sea  be  gathered  toge- 
ther to  fill  them  ? 

23.  And  the  Lord  answered  him  :  Is  the  hand  of  the  Lord  unable?^'' 
Thou  shalt  presently  see  whether  My  word  shall  come  to  pass  or  not. 

24.  Moses  therefore  came,  and  told  the  people  the  words  of  the 
Lord ;  and  he  assembled  seventy  men  of  the  ancients  of  Israel,  and 
made  them  stand  about  the  tabernacle. 

25.  And  the  Lord  came  down  in  a  cloud,  and  spake  to  him,  taking 
away  of  the  spirit  which  was  in  Moses,  and  giving  to  the  seventy 
men.  And  when  the  spirit  rested  on  them,  they  prophesied  ;^^  nor  did 
they  cease  afterward. ^^ 

26.  Now  there  remained  two  of  the  men  in  the  camp,  of  whom  one 
was  called  Eldad,  and  the  other  Medad,  upon  whom  the  spirit  rested; 
for  they  also  had  been  enrolled,  but  they  had  not  gone  forth  to  the 
tabernacle.^*^ 

27.  And  when  they  prophesied  in  the  camp,  there  ran  a  young 
man,  and  told  Moses,  saying :  Eldad  and  Medad  prophesy  in  the 
camp. 

28.  Forthwith  Josue  the  son  of  Nun,  the  chosen^^  minister  of  Moses, 
said  :  My  lord  Moses,  forbid  them. 

29.  But  he  said :  Why  art  thou  zealous  for  me  ?^^  0  that  all  the 
people  might  prophesy,  and  that  the  Lord  would  give  them  His  spirit ! 

30.  And  Moses  returned  into  the  camp  with  the  ancients  of  Israel. 

31.  And  a  wind  going  out  from  the  Lord,  taking  quails  up  from 
the  sea,  brought  them,  and  cast  them  into  the  camp  for  the  space  of 
one  day's  journey,  all  round  the  camp  :  and  they  flew  in  the  air  two 
cubits  high  above  the  ground. ^^ 


*^  In  bold  language  Moses  states  the  greatness  of  the  supply  to  be  afforded.    John  6 :  10. 

"  Isaiah  59  :  1.    P.  "  Waxed  short." 

*'  The  term  is  taken  here  for  the  inspired  praises  of  God.  These  men  were  filled  with  Divine  light,  and 
moved  to  pray  and  to  praise  God, 

"  L.  "  They  did  not  so  any  more."  Different  points  present  opposite  meanings  of  the  11.  It  is  not 
likely  that  they  continued  to  give  extraordinary  marks  of  a  Divine  influence,  which  they  nevertheless 
enjoyed  as  far  as  was  necessary  for  the  proper  discharge  of  the  office  assigned  them. 

'^  Their  absence  from  the  place  of  assembly  was  probably  justified  by  some  circumstance,  since  other- 
wise they  would  scarcely  have  received  the  gift. 

=^  P.  "One  of  his  young  men."    L.  "From  his  youth."    This  is  conformable  to  Simonis. 

22  p  (t  Enviest  thou  for  my  sake  ?"  L.  "  Art  thou  zealous  for  my  sake  V  This  generosity  of  feeling 
on  the  part  of  Moses  is  worthy  of  admiration. 

^  Adam  Clarke  remarks :  "  The  common  notion  is  that  the  quails  were  brought  round  about  the  camp, 


396  THE    BOOK    OF    NUMBERS. 

32.  The  people  therefore  rising  up  all  that  day  and  night,  and  the 
next  day,  gathered  the  quails,  he  that  did  least,  ten  omers  :  and  they 
dried  them  round  about  the  camp. 

33.  As  yet  the  flesh  was  between  their  teeth,  ere  it  was  chewed : 
and  behold  the  wrath  of  the  Lord  being  provoked  against  the  people, 
He  struck  them  with  an  exceedingly  great  plague. 

34.  And  that  place  was  called  The  graves  of  lust :  for  there  they 
buried  the  people  that  lusted.  And  departing  from  The  graves  of 
lust,  they  came  unto  Haseroth,  and  abode  there. 


CHAPTER    XII. 

MART  AND  AARON  MURMUR  AGAIXST  MOSES,  WHOM  GOD  PRAISETH  ABOVE  OTHER 
PROPHETS.  MARY  BEING  STRUCK  WITH  LEPROSY,  AARON  CONFESSETH  HIS  FAULT. 
MOSES  PRAYETH  FOR  HER,  AND  AFTER  SEVEN  DAYS'  SEPARATION  FROM  THE  CAMP, 
SHE    IS   RESTORED. 

1.  And  Mary  and  Aaron  spake  against  Moses,  because  of  his  wife 
the  Ethiopian  ;^ 

2.-  And  they  said ;  Hath  the  Lord  spoken  by  Moses  only  ?  hath 
He  not  also  spoken  to^  us  ?     And  when  the  Lord  heard  this, 

3.  (For  Moses  was  a  man  exceedingly  meek^  above  all  men  who 
dwelt  upon  earth,) 

4.  He  spoke  suddenly  to  him,'*  and  to  Aaron  and  Mary :  Come  out 
ye  three  only  to  the  tabernacle  of  the  covenant.  And  when  they 
had  come  out, 

5.  The  Lord  came  down  in  the  pillar  of  the  cloud,  and  stood  in 
the  door  -of  the  tabernacle,  calling  to  Aaron  and  Mary.  And  when 
they  had  come. 


and  fell  there  In  such  multitudes  an  to  lie  two  feet  thick  upon  the  ground :  but  the  Hebrew  will  not  bear 
this  rernion.  The  Vulgate  has  expressed  the  sense."  The  quail  is  a  migratory  bird  of  heavy  flight,  which 
lights  on  laud  to  feed  and  repose.    It  was  proTidentially  directed  to  the  camp  of  the  Israelites. 

*  jTlS^Dri-  ^he  was  of  Midian,  but  the  term  Chus  was  applied  with  great  latitude,  and  in  this  instance 
with  desiu;ned  contempt.  His  marriage  had  long  since  taken  place:  her  manners  probably  proved  daily 
more  offensive.  Her  birth-place  seems  to  have  been  used  as  a  reproach  by  Mary,  who  had  the  chief  share 
in  this  murmur.    The  character  of  Aaron  was  marked  by  weak  condescension. 

"  II.  P.  *By." 

»  This  statement  was  made  by  Moses  himself,  as  is  probable,  not  in  self-praise,  but  from  a  strict  regard 
to  historical  truth.  It  may,  however,  have  been  added  to  the  text  by  .Tosue,  or  other  inspired  writer, 
after  the  death  of  the  historian  himself.  He,  nevertheless,  displayed  extraordinary  energy  and  severity 
in  various  circumstances;  but  his  personal  disposition  was  mild  and  forbearing. 

*  The  reproof  was  most  solemnly  made,  and  in  a  manner  perceptible  to  the  senses. 


NUMBERS    XII.  397 

6.  He  said  to  them :  Hear  My  words :  If  a  prophet  of  the  Lord 
be  among  you,  I  will  appear  to  him  in  a  vision,  or  I  will  speak  to  him 
in  a  dream. 

7.  But  it  is  not  so  with  My  servant  Moses,  who  is  most  faithful  in 
all  My  house  :^ 

8.  For  I  speak  to  him  mouth  to  mouth  :^  and  manifestly,  and  not 
by  riddles  and  figures,''  doth  he  see  the  Lord.  Why  then  were  ye 
not  afraid  to  speak  against  My  servant  Moses  ? 

9.  And  being  angry  with  them  He  went  away  : 

10.  The  cloud  also  which  was  over  the  tabernacle  departed :  and 
behold,  Mary  appeared  white  as  snow  with  leprosy.^  And  when 
Aaron  looked  on  her,  and  saw  her  all  covered  with  leprosy, 

11.  He  said  to  Moses :  I  beseech  thee,  my  lord,  lay  not  upon  us- 
this  sin,  which  we  have  foolishly  committed  :^ 

12.  Let  her  not  be  as  a  dead-born  child,  which  is  cast  forth  from 
its  mother's  womb,  one-half  of  its  flesh  consumed. ^"^ 

13.  And  Moses  cried  to  the  Lord,  saying :  0  God,  I  beseech  Thee, 
heal  her.^^ 

14.  And  the  Lord  answered  him :  If  her  father  had  spit  in  her 
face,  should  she  not  be  ashamed  for  seven  days  at  least  ?  Let  her  be 
shut  out  from  the  camp  seven  days ;  and  afterward  let  her  be  called 
in  again. ^^ 

15.  Mary  therefore  was  removed  from  the  camp  seven  days :  and 
the  people  moved  not  from  that  place  until  Mary  was  called  in  again. 


*  lleb.  o  :  2.  Moses  fulfilled  with  strict  fidelity  the  duties  of  his  high  office  as  agent  of  God  in  the 
government  of  the  people. 

*  L.  "  Evidently."    By  angelic  manifestations  under  sensible  forms.   Exod.  33  :  2. 
^  P,  "Dark  speeches" — enigmatic  intimations. 

*  She  was  gpecially  punished  as  the  chief  offender. 

®  Aaron  does  not  exempt  himself  from  blame;  but  acknowledging  their  common  fault,  he  appeals  to 
the  generosity  of  Moses.    He  feels  confident  that  God  will  pardon  it,  if  Moses  intercede. 

"  The  text  speaks  of  the  abortion,  the  flesh  of  which  is  half  consumed  on  coming  forth  from  the  womb. 
V.  uses  two  terms  to  express  one:  n;D3,  '-Sicut  mortua  et  quasi  abortivum  :"  and  applies  to  Mary  what 
is  said  of  the  flesh  of  the  abortion  :  "Ecce  jam  medium  carnis  ejus  devoratum  est  a  lepra." 

"  The  forgiving  disposition  of  Moses  deserves  admiration.  The  repetition  of  the  particle  XJ  gives 
earnestness  and  tenderness  to  his  appeal. 

"  A  daughter  that  by  disobedience  provokes  her  father  to  rebuke  her,  would  naturally  shrink  from  his 
presence  for  some  days :  so  should  Mary,  who  had  offended  God,  feel  abashed,  and  keep  retired  for  a  t'me. 
The  combination  of  justice  with  mercy  in  the  forgiveness  of  sin  is  evident  in  this  case.  God  did  not  grant 
Mary  an  absolute  unqualified  pardon,  but  required  her  to  bear  humiliation  for  several  days. 


398  THE    BOOK    OF    NUMBER  §. 


CHAPTER    XIII. 

THE    TWELVE    SPIES   ARE    SENT   TO  VIEW  THE  LAND.      THE    REPORT   THEY  MAKE    OF    IT. 

1.  And  the  people  marched  from  Haseroth,  and  pitched  their  tents 
in  the  desert  of  Pharan.^ 

2.  And  there  the  Lord^  spake  to  Moses,  saying : 

3.  Send  men  to  view  the  land  of  Canaan,  which  I  give  to  the  chil- 
dren of  Israel,  one  of  every  tribe,^  of  the  rulers.* 

4.  Moses  did  what  the  Lord  commanded,  sending  from*  the  desert 
of  Pharan  principal  men,  whose  names  are  these : 

5.  Of  the  tribe  of  Ruben,  Sammua  the  son  of  Zechur. 

6.  Of  the  tribe  of  Simeon,  Saphat  the  son  of  Huri. 

7.  Of  the  tribe  of  Juda,  Caleb  the  son  of  Jephone. 

8.  Of  the  tribe  of  Issachar,  Igal  the  son  of  Joseph. 

9.  Of  the  tribe  of  Ephraim,  Osee  the  son  of  Nun. 

10.  Of  the  tribe  of  Benjamin,  Phalti  the  son  of  Raphu. 

11.  Of  the  tribe  of  Zabulon,  Geddiel  the  son  of  Sodi. 

12.  Of  the  tribe  of  Joseph,  of  the  tribe^  of  Manasses,  Gaddi  the 
son  of  Susi. 

13.  Of  the  tribe  of  Dan,  Ammiel  the  son  of  Gemalli. 

14.  Of  the  tribe  of  Aser,  Sthur  the  son  of  Michael. 

15.  Of  the  tribe  of  Nephtali,  Nahabi  the  son  of  Yapsi. 

16.  Of  the  tribe  of  Gad,  Guel  the  son  of  Machi. 

17.  These  are  the  names  of  the  men  whom  Moses  sent  to  view  the 
land :  and  he  called  Osee  the  son  of  Nun,  Josue.^ 

18.  And  Moses  sent  them  to  view  the  land  of  Canaan,  and  said  to 
them  :  Go  ye  up  by  the  south  side.  And  when  ye  shall  come  to  the 
mountains, 

19.  View  the  land,  of  what  sort  it  is ;  and  the  people  that  are  the 
inhabitants  thereof,  whether  they  be  strong  or  weak ;  few  in  number 
or  many : 


^  H.  P.  unite  this  verse  with  the  preceding  chapter.    Sept.,  V. 

^  The  people  first  proposed  to  send  men  to  view  the  land.    Deut.  1  :  22.    God  condescended  to  their 
weakness,  by  sanctioning  the  project. 

'  II.  P.  "Of  every  tribe  of  their  fathers  shall  yc  send  a  man." 

*  II.  P.  "  Heads."    They  were  not  princes,  but  were  distinguished  in  their  tribes. 

*  ntOD /•    V.  ,Sceptri.    It  is  the  same  term  throughout,  which  is  rendered  tribe.    Martini  translates 
it  here,  "  ditcendenli.'" 

*  This  name  is  interpreted  "  May  the  Lord  saTe,"  or  <'  God  the  Sayior."    Josue  was  a  type  of  Christ. 


NUMBERS    XIII.  399 

20.  The  land  itself,  whether  it  be  good  or  bad ;  what  manner  of 
cities,  walled  or  without  walls  '^ 

21.  The  land  rich  or  barren,  woody  or  without  trees.^  Be  of  good 
courage,  and  bring  us  of  the  fruits  of  the  land.  Now  it  was  the  time 
of  the  first  ripe  grapes. 

22.  And  when  they  were  gone  up,  they  viewed  the  land  from  the 
desert  of  Sin,^  unto  Rohob,  as  ye  enter  into  Emath. 

23.  And  they  went  up  at  the  south  side,  and  came  to  Hebron, 
where  were  Achiman,  and  Sisai,  and  Tholmai,  the  sons  of  Enac.  For 
Hebron  was  built  seven  years  before  Tanis^^  of  Egypt. 

24.  And  going  forward  as  far  as  the  brook  of  the  cluster  of  grapes, 
they  cut  off  a  branch  with  its  cluster  of  grapes,  which  two  men  car- 
ried upon  a  lever."  They  took  also  of  the  pomegranates  and  of  the 
figs  of  that  place  : 

25.  Which  was  called  Nehelescol,^^  because  the  children  of  Israel 
had  carried  thence  a  cluster  of  grapes. 

26.  And  they  that  went  to  spy  out  the  land  returned  after  forty 
days,  having  gone  round  all  the  country, 

27.  And  they  came  to  Moses  and  Aaron,  and  to  all  the  assembly 
of  the  children  of  Israel,  to  the  desert  of  Pharan,^^  which  is  in  Cades. 
And  speaking  to  them  and  to  all  the  multitude,  they  showed  them  the 
fruits  of  the  land  : 

28.  And  they  related  and  said :  We  came  into  the  land  to  which 
thou  sentest  us,  which  in  very  deed  floweth  with  milk  and  honey,  as 
may  be  known  by  these  fruits :" 

29.  But  it  hath  very  strong  inhabitants,  and  the  cities  are  great 
and  walled.     We  saw  there  the  race  of  Enac.^^ 

30.  Amalek  dwelleth  in  the  south ;  the  Hethite,  and  the  Jebusite, 
and  the  Amorite  in  the  mountains :  but  the  Canaanite  abideth  by  the 
sea,  and  near  the  streams  of  the  Jordan. 

31.  In  the  mean  time  Caleb,  to  still  the  murmuring  of  the  people 


■"  p.  "Whether  in  tents  or  in  strongholds." 

*  They  were  to  seek  information  on  all  that  might  interest  the  Israelites,  and  might  encourage  them 
to  occupy  the  lands. 

'  1^.  It  is  in  the  south  of  Canaan,  and  different  from  TO,  which  is  between  Elim  and  Sinai.  Exod. 
16:1. 

*°  Zoan  is  the  Hebrew  name.  The  importance  of  Hebron  is  intimated  as  being  an  older  city  than  Tanis, 
the  Egyptian  metropolis. 

'*  Deut.  1  :  24.  This  mode  of  carrying  it  was  adopted,  not  on  account  of  its  great  weight,  but  to  secure 
its  safe  conveyance. 

"  The  explanation  is  given  in  V.,  "  Id  est,  Torrens  botri."  It  is  called  so  by  anticipation,  in  the  pre- 
ceding Terse. 

"  A  city  bore  the  same  name.  "  H.  P.  "  And  this  is  the  fruit  of  it." 

"  Gen.  S6  :  12.    Descendants  of  Esau,  through  Thamna. 


400  THE    BOOK    OF    NUMBERS. 

that  rose  against  Moses,^^  said  :    Let  us  go  up  and  possess  the  land, 
for  we  shall  be  able  to  conquer  it. 

32.  But  the  others,  that  had  been  with  him,  said :  No,  we  are  not 
able  to  go  up  to  this  people,  for  they  are  stronger  than  we. 

33.  And  they  spake  ill  of  the  land,  which  they  had  viewed,  before 
the  children  of  Israel,  saying :  The  land,  which  we  have  viewed,  de- 
voureth  its  inhabitants:^^  the  people  that  we  beheld,  are  of  a  tall 
stature. 

34.  There  we  saw  giants  of  the  sons  of  Enac,  a  giant  race :  in 
comparison  of  whom  we  seemed  like  locusts  :^* 


CHAPTER   XIV. 

THE  PEOPLE  MURMUR.  GOD  THREATENS  TO  DESTROY  THEM.  HE  IS  APPEASED  BY 
MOSES,  YET  SO  AS  TO  EXCLUDE  THE  MURMURERS  FROM  ENTERING  THE  PROMISED 
LAND.  THE  AUTHORS  OF  THE  SEDITION  ARE  STRUCK  DEAD.  THE  REST,  GOING  TO 
FIGHT    AGAINST    THE   WILL    OF    GOD,    ARE    BEATEN. 

1.  Therefore  the  whole  multitude  cried  aloud  and  wept  that 
night. 

2.  And  all  the  children  of  Israel  murmured  against  Moses  and 
Aaron,  saying : 

3.  Would  to  God  that  we  had  died  in  Egypt !  and  would  to  God 
we  may  die  in  this  vast  wilderness  !  and  that  the  Lord  may  not  bring 
us  into  this  land,  lest  we  fall  by  the  sword,  and  our  wives  and  chil- 
dren be  led  away  captives.     Is  it  not  better  to  return  into  Egypt  ? 

4.  And  they  said  one  to  another :  Let  us  appoint  a  captain,  and 
let  us  return  into  Egypt. 

5.  And  when  Moses  and  Aaron  heard  this,^  they  fell  on  their  faces^ 
before  the  multitude  of  the  children  of  Israel. 

6.  But  Josue  the  son  of  Nun,  and  Caleb  the  son  of  Jephone,  who 
themselves  also  had  viewed  the  land,  rent  their  garments,^ 

7.  And  said  to  all  the  multitude  of  the  children  of  Israel :  The 
land  through  which  we  have  passed  is  very  good : 


'*  D«iipU«  of  bin  vfforCn,  which  were  at  first  aucoeMful,  the  murmurs  broke  out  anew. 

'''  Is  unhfalthy. 

"  ExagKerHtion  characterised  their  report. 

»  "  Ileurd  this."    This  is  not  in  the  text 

"  Such  profltrations  were  usual  in  circumBtances  of  great  cnlaujity. 

*  Kccli.  4ti :  9;  1  Mac.  2  :  55,  56.    This  was  a  usual  mode  of  expressing  intense  grief. 


NUMBERS    XIV.  401 

8.  If  the  Lord  be  favorable,"*  He  will  bring  us  into  it,  and  give  us 
a  land  flowing  with  milk  and  honey. 

9.  Be  not  rebellious  against  the  Lord :  and  fear  ye  not  the  people 
of  this  land,  for  we  are  able  to  eat  them  up  as  bread.^  All  protection^ 
is  withdrawn  from  them  :  the  Lord  is  with  us  ;  fear  ye  not. 

10.  And  when  all  the  multitude  cried  out,  and  would  have  stoned 
them,  the  glory  of  the  Lord  appeared  over  the  tabernacle  of  the 
covenant  to  all  the  children  of  Israel. 

11.  And  the  Lord  said  to  Moses :  How  long  will  this  people  pro- 
voke'' Me  ?  how  long  will  they  not  believe  Me  with^  all  the  signs  which 
I  have  wrought  before  them  ? 

12.  I  will  strike  them  therefore  with  pestilence,  and  will  consume^ 
them :  but  thee  I  will  make  a  ruler^"  over  a  great  nation,  mightier 
than  this  is. 

13.  And  Moses  said  to  the  Lord :  The  Egyptians,  from  the  midst 
of  whom  Thou  hast  brought  forth  this  people, 

14.  And^^  the  inhabitants  of  this  land  (who  have  heard  that  Thou, 
0  Lord,  art  among  this  people,  and  art  seen  face  to  face,^^  and-  Thy 
cloud  protecteth  them,  and  Thou  goest  before  them  in  a  pillar  of  a 
cloud  by  day,  and  in  a  pillar  of  fire  by  night), 

15.  May  hear  that  Thou  hast  killed  so  great  a  multitude  as  one 
man,  and  may  say : 

16.  He  could  not  bring  the  people  into  the  land  which  He  had 
sworn  to  give ;  therefore  did  He  kill  them  in  the  wilderness.^^ 

17.  Let  then  the  power  of  the  Lord  be  magnified,  as  Thou  hast 
sworn,  saying : 

18.  The  Lord  is  patient  and  full  of  mercy,  taking  away  iniquity 
and  wickedness,  and  leaving  no  man  clear  ;^*  visiting  the  sins  of  the 
fathers  upon  the  children  unto  the  third  and  fourth  generation. 

19.  Forgive,  I  beseech  Thee,  the  sins  of  this  people,  according  to 
the  greatness  of  Thy  mercy,  as  Thou  hast  been  merciful  to  them  from 
their  going  out  of  Egypt  unto  this  place. 


*  H.  P.  "  If  the  Lord  delight  in  us"— this  implies  that  He  does. 

*  n.  p.  "  They  are  bread  for  us."    This  is  an  expressive  figure. 

•*  P.  "Defence."    H.  signifies  shadow,  which  is  an  image  of  protection. 
""  Y.  ^'Detrahel."    It  is  here  used  in  this  sense.    Also  v.  23. 

*  Notwithstanding. 

'  H.  P.  "  Disinherit."    L.  "  Root  them  out" — exterminate. 

*"  "  A  ruler,"  is  not  expressed.  P.  "  Make  of  thee  a  greater  nation."  It  implies  that  he  will  be  made  the 
source  of  a  great  nation. 
'*  H.  P.  "  And  they  will  tell  it  to."    Exod.  13  :  21.  ^^  "  Eye  in  eye"— seeing  and  seen. 

'»  Exod.  32  :  28.  "  Exod.  20  :  6;  34  :  7 ;  Ps.  102  :  8. 

26 


402  THE    BOOK    OF    NUMBEKS. 

20.  And  the  Lord  said :  I  have  forgiven  according  to  Thy  word.*^ 

21.  As  I  live,^^  the  whole  earth  shall  be  filled  with  the  glory  of  the 
Lord. 

22.  But  yet  all  the  men  who  have  seen  My  majesty,  and  the  signs 
which  I  have  done  in  Egypt  and  in  the  wilderness,  and  have  tempted 
Me  now  ten  times,^''  and  have  not  obeyed  My  voice, 

23.  Shall  not  see  the  land^^  which  I  promised  to  their  fathers: 
neither  shall  any  one  of  those  who  provoke  Me,  behold  it. 

24.  My  servant  Caleb,  who  being  full  of  another  spirit,^^  hath  fol- 
lowed Me,  I  will  bring  into  this  land  through  which  he  hath  passed : 
and  his  seed  shall  possess  it. 

25.  For  the  Amalekite  and  the  Canaanite  dwell  in  the  valleys. 
To-morrow  remove  the  camp,  and  return  into  the  wilderness  by  the 
way  of  the  Red  Sea. 

26.  And  the  Lord  spake  to  Moses  and  Aaron,  saying : 

27.  How  long  doth  this  wicked  multitude  murmur  against  Me  ?  I 
have  heard  the  murmurings  of  the  children  of  Israel. 

28.  Say  therefore  to  them :  As  I  live,  saith  the  Lord :  According 
as  ye  have  spoken  in  My  hearing,  so  will  I  do  to  you. 

29.  In  the  wilderness  shall  your  carcasses  lie.^  All  ye  who  were 
numbered  from  twenty  years  old  and  upward,  and  have  murmured 
against  Me, 

30.  Shall  not  enter  into  the  land,  in  which  I  sware'^  that  I  would 
make  you  dwell,  except  Caleb  the  son  of  Jephone,  and  Josue  the  son 
of  Nun. 

31.  But  your  children,  of  whom  ye  said,  that  they  should  be  a  prey 
to  the  enemies,  will  I  bring  in ;  that  they  may  see  the  land  which  ye 
have  despised. 

32.  Your  carcasses  shall  lie  in  the  wilderness. 

38.  Your  children  shall  wander  in  the  desert  forty  years,  and  shall 
bear  your  sin,^"^  until  the  carcasses^  of  their  fathers  be  consumed  in 
the  desert, 

"  Tho  great  force  of  interceflsory  prayer  on  the  part  of  the  eminent  serTants  of  God  \a  here  manifest. 

*"  God  swears  by  His  own  essential  being,  that  He  Will  display  His  power  in  the  fulfilment  of  Ills 
promises.    1  et  which  follows,  need  not  bo  translated. 

«'  Ten  instances  are  enumerated  by  R. :  1.  On  tho  shore  of  the  Idumean  Sea.  Exod.  14  :  11, 12.  2.  In 
Mara.  Ibid.  15  :  23,  24.  ?.  In  the  desert  of  Sina.  IIjuI.  16  :  4.  4  and  6.  On  occasion  of  the  Manna.  Ibid. 
10  :  26,  27,  28.  C.  In  Rephidim.  Exod.  17  :  1,  2,  3.  7.  At  Choreb,  in  reference  to  the  golden  calf  Exod. 
82.    8.  At  Tabera.  Numb.  11  : 1.    0.  KIbroththaaTa.  7/>jd.  v.  4.    10,  At  Cadesbarne,  in  this  chapter. 

"  Deut.  1  :  35. 

'*  Because  he  was  differently  dispo«ed  fh>m  the  multitude.  Jos.  14  :  6. 

«  Ps.  105  :  26;  infra  26  :  06;  32  :  10.  «  y.  "I^Tavi  manum  meam." 

*»  Lit.  «« Fornication."    Idolatry  was  ordinarily  ao  styled.    The  rebellion  of  tho  people  is  here  meant. 

■^  H.  P.  "Your  carcasses."    Deut  1 :  86.  ••  .. 


NUMBERS    XIV.  403 

34.  According  to  the  number  of  the  forty  days,  in  which  ye  viewed 
the  land :  a.  year  shall  be  counted  for  a  day.  And  forty  years  ye 
shall  bear  your  iniquities,  and  ye  shall  know  My  revenge  :^* 

35.  For  as  I  have  spoken,  so  will  I  do'-^^  to  all  this  wicked  multi- 
tude, that  hath  risen  up  together  against  Me  :  in  this  wilderness  shall 
it  faint  away  and  die. 

36.  Therefore  all^^  the  men  whom  Moses  had  sent  to  view  the  land, 
and  who  at  their  return  had  made  the  whole  multitude  murmur  against 
him,  by  speaking  ilP  of  the  land, 

37.  Died,  and  were  struck^  in  the  sight  of  the  Lord. 

38.  But  Josue  the  son  of  Nun,  and  Caleb  the  son  of  Jephone  sur- 
vived, of  all  those  who  had  gone  to  view  the  land. 

39.  And  Moses  spake  alP  these  words  to  all  the  children  of  Israel ; 
and  the  people  mourned  exceedingly. 

40.  And  behold,  rising  up  very  early  in  the  morning,  they  went  up 
to  the  top  of  the  mountain,  and  said :  We  are  ready  to  go  up  to  the 
place  of  which  the  Lord  hath  spoken  ;^  for  we  have  sinned. 

41.  And  Moses  said  to  them :  Why  transgress  ye  the  word  of  the 
Lord,  which^^  shall  not  succeed  prosperously  with  you  ? 

42.  Go  not  up,  for  the  Lord  is  not  with  you  :'^^  lest  ye  fall  before 
your  enemies. 

43.  The  Amalekites  and  the  Canaanites  are^  before  you ;  and  by 
their  sword  ye  shall  fall ;  because  ye  are  turned  away  from  the 
Lord  :^^  neither  will  the  Lord  be  with  you. 

44.  But  they  being  blinded,^  went  up  to  the  top  of  the  mountain. 
But  the  ark  of  the  testament  of  the  Lord,  and  Moses,  departed  not 
from  the  camp. 


-*  p.  "  My  breach  of  promise."  Adam  Clarke  observes :  "  This  is  certainly  a  most  harsh  expression : 
and  most  learned  men  agree  that  the  words  ^nXUn-JlX  should  be  translated  My  vengeance,  which  is 
the  rendering  of  the  Septuagint,  Vulgate,  Coptic,  and  Anglo-Saxon."  R.  V.  L.  "  My  withdrawal  (of  pro- 
tection)."   Ezek.  4:6;  Ps.  9i  :  16. 

2^  The  text  is  after  the  manner  of  an  imprecation. 

*5  «  All"  is  added. 

^  H.  P.  "  By  bringing  up  a  slander."  Speaking  disparagingly  of  it.  Judith  8  :  24;  1  Cor.  10  :  10 ;  Ileb. 
3  :  17 ;  Jude  5. 

2^  H.  P.  "  Died  by  the  plague."    A  sudden  yisitation  carried  them  away. 

25  "AH"  is  in  many  MSS.,  though  not  in  ed. 

^  To  the  promised  land.  They  profess  their  readiness  to  proceed  in  military  array,  and  encounter  the 
enemy,  in  order  to  atone  for  the  sin  of  their  discouragement.    Their  inconstancy  is  wonderful. 

^^  Their  enterprise  which  was  now  discountenanced  and  forbidden. 

=-  Deut.  1  :  42.  »'  H.  P.  "  There." 

^'  V.  is  free.  "Eo  quod  nolueritis  acquiescere  Domino."  Their  actual  disposition,  which  did  not 
harmonize  with  the  Divine  will,  was  the  cause  of  the  intimation. 

^''  H.  P.  "Presumed."  L.  "Persisted."  V.  probably  read  iSsj^"'  for  1^3_;rM-  Regardless  of  the 
warnings  given  them,  they  rushed  forward. 


404  THE    BOOK    OF    NUMBERS. 

45.  And  the  Amalekites  came  down,  and  the  Canaanites  who  dwelt 
in  the  mountain  :  and  smiting  and  slaying  them,  pursued  them  as  far 
as  Horma.^ 


CHAPTER   XV. 

CERTAIN   LAWS   CONCERNING   SACRIFICES.      SABBATH-BREAKING   IS   PUNISHED   WITH 
DEATH.      THE    LAW   CONCERNING   FRINGES    ON    THEIR   GARMENTS. 

1.  And  the  Lord  spake  to  Moses,' saying  : 

2.  Speak  to  the  children  of  Israel,^  and  say  to  them :  When  ye 
come  into  the  land  of  your  habitation,  which  I  give  you, 

3.  And  will  make  an  offering  to  the  Lord  for  a  holocaust,  or  a 
victim  in  paying  your  vows,  or  voluntarily  offering  gifts,  or  in  your 
solemnities  burning  a  sweet  savor  to  the  Lord,  of  oxen  or  of  sheep : 

4.  Whoever  immolateth  the  victim,  shall  offer  an  oblation^  of  fine 
flour,  the  tenth  part  of  an  ephah,  tempered  with  the  fourth  part  of  a 
hin  of  oil: 

5.  And  he  shall  give  the  same  measure^  of  wine  to  pour  out  in  liba- 
tions for  the  holocaust  or  for  the  victim.     For  every  lamb,^ 

6.  And  for  every  ram  there  shall  be  an  oblation  of  flour  of  two- 
tenths,  which  shall  be  tempered  with  a  third  part  of  a  hin  of  oil : 

7.  And  he  shall  offer  the  third  part  of  the  same  measure  of  wine 
for  the  libation,  for  a  sweet  savor  to  the  Lord. 

8.  But  when  thou  offerest  a  holocaust  or  sacrifice  of  oxen  to  fulfil 
a  vow,  or  for  victims  of  peace-offerings,^ 

9.  Thou  shalt  give  for  every  ox  three  tenths  of  flour  tempered  with 
half  a  hin  of  oil, 

10.  And  wine  for  libations  of  the  same  measure,  for  a  fire-offering^ 
of  most  sweet  savor  to  the  Lord. 

11.  Thus  shalt  thou  do : 

12.  For  every  ox  and  ram  and  lamb  and  kid/ 


**  The  place  was  then  called  Sephaath.    See  Judges  1 :  17.    Iloubigant  takes  it  to  mean  "to  destruction." 
»  The  laws  here  delivered  interrupt  the  course  of  the  history :  but  the  sacred  writer  does  not  profess 
to  follow  any  artful  rules  of  composition. 

5  The  nature  of  this  offering  is  stated.    It  was  an  accompaniment  of  every  sacrifice. 

*  v.  thus  avoids  repealing  it.  *  11.  connects  this  with  what  precedes. 
»  U.  P.  "  Unto  the  Lord." 

*  The  libation  was  but  an  accompaniment  of  the  flre-offering. 
^  v.  abridges  here  and  in  t.  16. 


NUMBERS    XV.  405 

13.  Both  they  who  are  born  in  the  land  and  the  strangers^ 

14.  Shall  offer  sacrifices  after  the  same  rite. 

15.  There  shall  be  one  law  and  rule  both  for  you  and  for  those 
who  are  strangers  in  the  land. 

16.  And  the  Lord  spake  to  Moses,  saying : 

17.  Speak  to  the  children  of  Israel,  and  say  to  them : 

18.  When  ye  are  come  into  the  land  which  I  give  you, 

19.  And  ye  shall  eat  of  the  bread  of  that  country,  ye  shall  sepa- 
rate first-fruits^  to  the  Lord, 

20.  Of  the  things  ye  eat.  As  ye  separate  first-fruits  of  your  barn- 
floors  : 

21.  So  also  shall  ye  give  first-fruits  of  your  dough  to  the  Lord. 

22.  And  if  through  ignorance  ye  omit  any  of  these  things,  which 
the  Lord  hath  spoken  to  Moses, 

23.  And  by  him  hath  commanded  you,  from  the  day  that  He  began 
to  command,  and  thenceforward, 

24.  And  the  multitude  have  forgotten  to  do  it ;  they  shall  offer  a 
calf  out  of  the  herd,  a  holocaust  for  a  most  sweet  savor  to  the  Lord, 
and  the  oblation  and  libations  thereof,  as  the  ceremonies  require,  and 
a  buck-goat  for  a  sin-offering. 

25.  And  the  priest  shall  intercede^^  for  all  the  multitude  of  the 
children  of  Israel :  and  it  shall  be  forgiven  them,  because  they  sinned 
ignorantly,  offering  notwithstanding  a  fire-offering  to  the  Lord  for 
themselves  and  a  sin-offering  for  their  ignorance  : 

26.  And  it  shall  be  forgiven  all  the  people  of  the  children  of  Israel, 
and  the  strangers  who  sojourn  among  them :  because  it  is  the  fault 
of  all  the  people  through  ignorance. 

27.  But  if  one^^  sin  ignorantly,  he  shall  offer  a  she-goat  of  a  year 
old  for  his  sin  : 

28.  And  the  priest  shall  intercede  for  him,  because  he  sinned  igno- 
rantly before  the  Lord :  and  he  shall  obtain  his  pardon,  and  it  shall 
be  forgiven  him. 

29.  The  same  law  shall  be  for  all  who  sin  through  ignorance,  whe- 
ther they  be  natives  or  strangers. 

30.  But  the  soul  that  committeth  anything  through  pride,  whether 


*  Proselytes.  The  Canaanites  were  not  admitted  to  religious  privileges.    Uolocausts,  however,  without 
libations  were  accepted  from  them. 

»  V.  "Primitias."    H.  nrsnn  "heave-offerings."    Also  v.  21. 

^^  Sins  of  ignorance  imply  some  neglect.  **  Any  individual.    Lit.  "A  soul." 


406  THE    BOOK    OF    NUMBERS. 

he  be  born  in  the  land  or  a  stranger  (because  he  hath  been  rebellious 
against  the  Lord),  shall  be  cut  off  from  among  his  people  :'^ 

'  31.  For  he  hath  contemned  the  word  of  the  Lord,  and  made  void 
His  precept :  therefore  shall  he  be  destroyed,  and  shall  bear  his  ini- 
quity. 

32.  And  it  came  to  pass,  when  the  children  of  Israel  were  in  the 
wilderness,  they  found  a  man  gathering  sticks  on  the  sabbath  day, 

33.  And  they  brought  him  to  Moses  and  Aaron  and  the  whole 
multitude. 

34.  And  they  put  him  in  ward,  not  knowing  what  they  should  do 
with  him. 

35.  And  the  Lord  said  to  Moses :  Let  that  man  die :  let  all  the 
multitude  stone  him  without  the  camp.^^ 

36.  And  when  they  had  brought  him  out,  they  stoned  him ;  and 
he  died  as  the  Lord  commanded. 

37.  The  Lord  also  said  to  Moses  : 

38.  Speak  to  the  children  of  Israel,  and  tell  them  to  make  to  them- 
selves fringes"  in  the  corners  of  their  garments,  putting  in  them 
ribands  of  blue : 

39.  That  when  they^^  shall  see  them,  they  may  remember  all  the 
commandments  of  the  Lord,  and  not  follow  their  own  thoughts  and 
eyes,  going  astray  after  divers  things, 

40.  But  rather  being  mindful  of  the  precepts  of  the  Lord,  may  do 
them,  and  be  holy  to  their  God. 

41.  I  am  the  Lord  your  God,  who  brought  you  out  of  the  land  of 
Egypt,  to  be  your  God.^^ 


"  Capital  punishment  awaited  the  proud  transgressor.  Ileb.  10  :  26,  29.  It  was  permitted  to  any 
individual  through  zeal  for  public  justice  to  inflict  it  without  process.  Deut.  13  :  13;  Jos.  22  :  31,  33.  St. 
Augustin  remarks:  "It  is  justly  regarded  as  a  great  sin,  when  pride  despises  the  commandment; 
but,  on  the  other  hand,  to  heal  it,  God  does  not  despise  the  contrite  and  humbled  heart."  L.  4  :  22  in 
Numb. 

"  This  punishment  was  seTere;  but  it  was  necessary  to  guard  the  sabbath  against  neglect,  since  it  was 
a  chief  obseryance  of  the  ancient  people,  and  connected  with  the  belief  of  the  creation.  The  first  viola* 
tions  of  law  are  often  punished  in  an  exemplary  manner  in  order  to  strike  terror. 

"  Deut.  22  :  12;  Matt.  23  :  6.  These  fringes  were  e.\pres8ly  designed  to  call  to  mind  the  Divine  com- 
mandments. 

"  H.  P.  <'Te."    The  text  has  the  second  person  in  this  and  the  following  yerses. 

"  U.  P.  <•  I  am  the  Lord  your  God."    Thli  repetition  has  great  emphasis. 


NUMBERS     XVI.  407 


CHAPTER   XVI. 

THE    SCHISM   OF   CORE    AND    HIS   ADHERENTS:    THEIR   PUNISHMENT. 

1.  And  behold,  Core  the  son  of  Isaar,  the  son  of  Caath,  the  son 
of  Levi/  and  Dathan  and  Abiron  the  sons  of  Eliab,  and  Hon  the  son 
of  Pheleth,  of  the  children  of  Ruben,* 

2.  Rose  up  against^  Moses,  and  with  them  two  hundred  and  fifty 
others  of  the  children  of  Israel,  leading  men  of  the  congregation, 
and  who  in  the  time  of  assembly  were  called  by  name.* 

3.  And  when  they  had  stood  up^  against  Moses  and  Aaron,  they 
said :  Let  it  be  enough  for  you^  that  all  the  multitude  is  holy,  and  the 
Lord  is  among  them  :^  why  lift  ye  up  yourselves  above  the  people  of 
the  Lord  ? 

4.  When  Moses  heard  this,  he  fell  upon  his  face : 

5.  And  speaking  to  Core  and  all  the  multitude,^  he  said :  In  the 
morning  the  Lord  will  make  known  who  belong  to  Him,  and  the  holy 
He  will  join  to  Himself:^  and  whom  He  shall  choose,  they  shall  ap- 
proach to  Him. 

6.  Do  this  therefore :  Take  every  man  of  you  your  censers,^^  thou^^ 
Core,  and  all  thy  company. 

7.  And  putting  fire  in  them  to-morrow,  put  incense  upon  it  before 
the  Lord :  and  whomsoever  He  shall  choose,  the  same  shall  be  holy  : 
ye  take  too  much  upon  you,  ye  sons  of  Levi. 

8.  And  he  said  again  to  Core :  Hear,  ye  sons  of  Levi : 


*  He  was  cousin  of  Moses  and  Aaron,  and  jealous  that  the  priestly  dignity  was  appropriated  to  the 
family  of  the  latter.  P.  "Took  men."  It  seems  rather  to  mean  that  he  took  on  him  to  rise  up.  Com- 
pare 2  Kings  18  :  18.  It  is  in  the  singular  as  understood  of  Core  especially.  All  are  said  to  have  risen  up. 

-  These  may  have  felt  aggrieved  at  the  preference  given  to  the  tribe  of  Juda  in  all  public  arrangements. 
»  H.  P.  "Before." 

*  P.  "Princes  of  the  assembly,  famous  in  the  congregation,  men  of  renown."  L.  "princes  of  the 
congregation  called  to  the  assembly."  K.  V.  "  The  opposition  was  considerable,  since  the  leaders  were 
numerous  and  distinguished." 

*  H.  P.  "  They  gathered  themselves  together." 

"  DdS-3"1-  The  same  phrase  occurs,  Gen.  45  :  28 ;  Dent.  1 :  6,  and  infra  v.  7.  P.  "  Ye  take  too  much 
upon  you." 

'  Eccli.  45:22;  Jude  11. 

*  Moses  was  divinely  enlightened  to  know  that  God  would  confound  the  discontented,  by  clear  mani- 
festations of  Ilis  favor  towards  His  chosen  ones.  The  singular  number  is  used  in  the  text  throughout, 
having  reference  to  Aaron. 

^  In  marking  them  as  his  ministers. 

"  These  were  like  fire-pans  with  a  handle:  they  were  of  copper. 
"  The  pronovyi  is  not  in  the  text,  which  is  in  the  third  person.    "Kore  and  all  his  company."  P. 


408  THE     BOOK    OF    NUMBERS. 

9.  Is  it  a  small  thing  unto  you,  that  the  God  of  Israel  hath  sepa- 
rated you  from  all  the  people,  and  joined  you  to  Himself,  that  ye 
should  serve  Him  in  the  service  of  the  tabernacle,^^  and  should  stand 
before  the  congregation  of  the  people,  and  should  minister  to  Him  ?" 

10.  Did  He  therefore  make  thee  and  all  thy  brethren  the  sons  of 
Levi  approach  unto  Him,  that  ye  should  seek  for  yourselves  the 
priesthood  also,^* 

11.  And  that  all  thy  company  should  stand  against  the  Lord  ?  for 
what  is  Aaron  that  ye  murmur  against  him  ?^^ 

12.  Then  Moses  sent  to  call  Dathan  and  Abiron  the  sons  of  Eliab. 
But  they  answered :  We  will  not  go.^^ 

13.  Is  it  a  small  matter  to  thee,  that  thou  hast  brought  us  out  of  a 
land  that  flowed  with  milk  and  honey,  ^^  to  kill  us  in  the  desert,  except 
thou  rule  also  like  a  lord,  over  us  ? 

14.  Thou  hast^^  brought  us  indeed  into  a  land  that  floweth  with 
rivers  of  milk  and  honey,  and  hast  given  us  possessions  of  fields  and 
vineyards  ;  wilt  thou  also  pull  out  our  eyes  ?'^     We  will  not  come. 

15.  Moses  therefore  being  very  angry,  said  to  the  Lord :  Respect 
not  Thou  their  oblations  :^°  Thou  knowest  that  I  have  not  taken  of 
them  so  much  as  a  young  ass^^  at  any  time,  nor  have  I  injured  any  of 
them. 

16.  And  he  said  to  Core :  Do  thou  and  thy  company  stand  apart 
before  the  Lord^  to-morrow,  and  Aaron  apart. 

17.  Take  every  one  of  you  censers,  and  put  incense  upon  them, 
oifering^  to  the  Lord  two  hundred  and  fifty  censers :  Let  Aaron  also 
hold  his  censer. 

18.  When  they  had  done  this,^^  Moses  and  Aaron  standing  by, 

19.  And^  had  drawn  up  all  the  multitude  against  them  to  the  door 
of  the  tabernacle,  the  glory  of  the  Lord*®  appeared  to  them  all. 

20.  And  the  Lord  speaking  to  Moses  and  Aaron,  said : 


"  H.  p.  "Of  the  Lord."  »  II.  P.  "  To  them." 

**  Their  assumption  to  the  ministry  of  the  tahernacle,  in  preference  to  the  other  tribes,  rendered  their 
ambition  andfealonsy  more  in«.\eu8able. 

"  Their  murmurs  were  directed  chiefly  against  Aaron ;  in  opposing  whom  they  resisted  the  Divine 
ordinance,  by  which  he  was  appointed  higli  priest. 

"  II.  P.  "  Wo  will  not  go  up."  Their  contumacious  refusal  to  obey  the  summons  of  their  leader  was 
most  unwarrantable. 

"  The  fertility  of  Egypt  is  thus  described  under  familiar  images. 

'»  The  text  has  a  negation.    V.  takt-s  it  ironically. 

*  To  prevent  our  seeing  things  as  they  are. 

*>  Moses  addresses  Ood  familiarly,  and  appeals  to  Ilim  as  witness  of  bis  disinterestedness  and  just  rule. 

■"  "lIDn-  MS.  K.  has  IIDn  «  detiraUe  thing,  which  is  the  reading  of  Sam.,  Sept.,  and  is  preferred  by 
Vanhove.  R.  V.  See  1  Kings  12  :  3. 

'^  In  the  court  before  the  sanctuary.  "  H.  P.  "Bring  yo  before  the  Lord.*' 

3'  This  is  fuller  in  IL  **  H.  P.  «« Korah."    It  is  omitted  in  193  K. 

^  Some  luminous  display  perhaps. 


NUMBERS    XVI.  409 

21.  Separate  yourselves  from  the  midst  of  this  congregation,  that 
I  may  destroy  them  in  a  moment. 

22.  They  fell  upon  their  face,  and  said :  0  most  mighty,^  the  God 
of  the  spirits  of  all  flesh,^^  for  one  man's  sin,  shall  Thy  wrath  be  en- 
kindled against  all?^ 

23.  And  the  Lord  said  to  Moses  : 

24.  Command  the  whole  people  to  separate  themselves  from  the 
tents  of  Core  and  Dathan  and  Abiron. 

25.  And  Moses  arose,  and  went  to^*^  Dathan  and  Abiron ;  and  the 
ancients  of  Israel  followed  him, 

26.  And  he  said  to  the  multitude :  Depart  from  the  tents  of  these 
wicked  men,  and  touch  nothing  of  theirs,  lest  ye  be  involved^^  in  their 
sins. 

27.  And  when  they  were  departed  from  their  tents  round  about,^^ 
Dathan  and  Abiron  coming  out,  stood  in  the  entry  of  their  tents  with 
their  wives  and  children,  and  all  the  people. 

28.  And  Moses  said :  By  this  ye  shall  know  that  the  Lord  hath 
sent  me  to  do  all  the  things  which  ye  see,  and  that  I  have  not  done 
them  of  my  own  head  :^^ 

29.  If  these  men  die  the  common  death  of  men,  and  if  they  be 
visited  as  others  also  are  wont  to  be  visited,  the  Lord  hath  not  sent 
me : 

30.  But  if  the  Lord  do  a  new  thing,  and  the  earth  opening  her 
mouth  swallow  them  up,  and  all  things  which  belong  to  them,  and 
they  go  down  alive  into  hell,^^  ye  shall  know  that  they  have  blas- 
phemed^ the  Lord. 

31.  And  immediately  as  he  ceased  to  speak,  the  earth  brake  asunder 
under  their  feet  :^ 

32.  And  opening  her  mouth,  devoured  them  with  their  tents'and 
all  their  substance.^^ 

33.  And  they  went  down  alive  into  hell,  the  ground  closing  upon 
them,  and  they  perished  from  among  the  people. 

-'  p.  « Of  God." 

^  God  of  all  the  souls  of  men— source  of  their  existence  and  power. 

^  The  earnestness  of  their  supplications  shows  their  great  charity. 

'^  Core  appears  to  have  remained  with  his  adherents  where  they  hrought  their  censers. 

'^  H.  P.  "Consumed."    L.  "Destroyed." 

^  H.  P.  "  Korah."    It  is  omitted  in  75  K.,  as  in  v.  25. 

33  V.  "Non  ex  proprio  ea  corde  protulerim."  P.  "  Not  of  mine  own  mind."  God  was  pleased  to  give 
these  extraordinary  evidences  of  the  mission  of  Moses. 

^*  nbi^iy-  It  may  be  here  taken  for  the  abyss,  or  the  depths  of  the  earth :  it  is  not  necessarily  under- 
stood of  the  place  of  the  damned.    Many  thus  snatched  out  of  life  may  have  escaped  eternal  torments. 

"  P.  •' Provoked."  "^  Deut.  11  :  6;  Ps.  105  :  17, 18. 

*'  H.  P.  "  And  the  men  that  appertained  unto  Korah"— his  immediate  dependants. 


410  THE    BOOK    OF    NUMBERS. 

34.  But  all  Israel,  who  were  standing  round  about,  fled  at  the  cry 
of  them  that  were  perishing,  saying  :  Lest  perhaps  the  earth  swallow 
us  up  also. 

35.  And  a  fire  coming  out  from  the  Lord,  destroyed  the  two  hun- 
dred and  fifty  men  that  offered  incense  :^ 

36.  And  the  Lord  spake  to  Moses,  saying : 

37.  Command  Eleazar,  the  son  of  Aaron  the  priest,  to  take  up  the 
censers  which  lie  in  the  burning,  and  to  throw  away  the  fire  :  because 
they  are  sanctified    * 

38.  In  the  deaths  of  sinners  :^^  and  let  him  beat  them  into  plates, 
and  fasten  them  to  the  altar,  because  incense  hath  been  offered  in 
them>  to  the  Lord,  and  they  are  sanctified,  that  the  children  of  Israel 
may  see  them  for  a  sign.'"^ 

39.  Then  Eleazar  the  priest  took  the  brazen  censers,  which  they 
had  offered,  who  were  burnt, ^^  and  beat  them  into  plates,  fastening 
them  to  the  altar  : 

40.  That  the  children  of  Israel  might  have  for  the  time  to  come 
wherewith  they  should  be  admonished,  that  no  stranger,  or  any  one 
not  of  the  seed  of  Aaron,  should  come  near  to  offer  incense  to  the 
Lord ;  lest  he  should  suffer  as  Core  suffered,  and  all  his  congregation, 
according  as  the  Lord  spake  to  Moses. 

41.  The  following  day*^  all  the  multitude  of  the  children  of  Israel 
murmured  against  Moses  and  Aaron,  saying :  Ye  have  killed  the 
people  of  the  Lord. 

42.  And  when  a  sedition  arose,  and  the  tumult  increased, ^^ 

43.  Moses  and  Aaron  fled^^  to  the  tabernacle  of  the  covenant.  And 
when  they  were  gone  into  it,  the  cloud  covered  it,  and  the  glory  of 
the  Lord  appeared. 

44.  And  the  Lord  said  to  Moses : 

45.  Get  ye  out  from  the  midst  of  this  multitude ;  this  moment  will 
I  destroy  them.     And  as  they  were  lying  on  the  ground,'*^ 

46.  Moses  said  to  Aaron :  Take  the  censer,  and  putting  fire  in  it 


"  The  ehapter  hero  terminates  in  11.  P.  V. 

••  II.  P.  "The  censers  of  these  sinners  against  their  own  souls."  It  was  proper  that  they  should  serve 
M  testimonies  against  revolters. 

"  V.  "  Et  monimento."    This  is  added  by  way  of  explanation  from  v.  40. 

*'  V.  "  Quos  incendium  devoravit." 

^  This  new  sedition,  afler  so  extraordinary  a  display  of  Divine  displeasure,  is  hard  to  conceive;  but  the 
Israelites  were  prone  to  murmur.    The  awfulness  of  the  visitation  gave  occasion  to  them. 

*^  This  is  expressed  more  fully  in  H. 

**  H.  P.  "They  looked  toward."  Some  understand  It  of  the  revolters,  who  turned  on  Moses  and  Aaron, 
to  kill  them.  R.  V. 

"  H.  P.  "  They  fell  on  their  faces." 


NUMBERS    XVII.  411 

from  the  altar,  put  incense  upon  it,  and  go  quickly  to  the  people  to 
intercede^^  for  them :  for  already  wrath  is  gone  out  from  the  Lord, 
and  the  plague  rageth. 

47.  When  Aaron  had  done  this,  and  had  run  to  the  midst  of  the 
multitude  which  the  burning  fire  was  now  destroying,  he  offered  the 
incense : 

48.  And  standing  between  the  dead  and  the  living,  he  interceded 
for  the  people ;  and  the  plague  ceased. 

49.  And  the  number  of  them  that  were  slain  was  fourteen  thou- 
sand and  seven  hundred  men,  besides  them  that  had  perished  in  the 
sedition  of  Core. 

50.  And  Aaron  returned  to  Moses  to  the  door  of  the  tabernacle  of 
the  covenant  after  the  destruction  was  over. 


CHAPTER   XVII. 

THE   PRIESTHOOD    IS   CONFIRMED   TO    AARON   BY    THE   MIRACLE    OF   THE   BLOOMING    OF 
HIS   ROD,   WHICH   IS   KEPT    FOR   A   MONUMENT   IN   THE    TABERNACLE. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Speak  to  the  children  of  Israel,  and  take  of  every  one  of  them 
a  rod,  by  their  kindred,^  of  all  the  princes  of  the  tribes,  twelve  rods, 
and  write  the  name  of  every  man  upon  his  rod. 

3.  And  the  name  of  Aaron  shall  be  for  the  tribe  of  Levi ;  and  one 
rod  shall  be  for  all  their  families : 

4.  And  thou  shalt  lay  them  up  in  the  tabernacle  of  the  covenant 
before  the  testimony,  where  I  will  speak  to  thee.'^ 

5.  Whomsoever  of  these  I  shall  choose,  his  rod  shall  blossom  :^  and 
I  will  make  cease  the  murmurings  of  the  children  of  Israel,  where- 
with they  murmur  against  you. 

6.  And  Moses  spake  to  the  children  of  Israel :  and  all  the  princes 


*"  H.  P.  "  To  make  an  atonement."  No  offering  was  made  on  this  occasion  :  but  the  attitude  of  Aaron 
was  that  of  an  intercessor,  seeking  to  appease  Divine  justice. 

'■  L.  "  For  a  family  division."  V.  "  Per  cognationes  suas."  H.  P.  "  One  rod  shall  be  for  the  head  of 
the  house  of  their  fathers." 

2  H.  P.  "  Meet  thee." 

^  This  new  miracle  was  vouchsafed  to  give  a  still  more  distinct  sanction  to  the  Aaronic  priesthood. 


412  THE    BOOK    OF    NUMBERS. 

gave  him  rods  one  for  every  tribe :  being  twelve  rods'*  beside  the  rod 
of  Aaron.^ 

7.  And  when  Moses  had  laid  them  up  before  the  Lord  in  the  taber- 
nacle of  the  testimony, 

8.  He  returned  on  the  following  day,  and  found  that  the  rod  of 
Aaron,  for  the  house  of  Levi,  had  budded :  and  brought  forth  buds, 
and  bloomed  blossoms,  and  yielded  almonds.® 

9.  Moses  therefore  brought  out  all  the  rods  from  before  the  Lord 
to  all  the  children  of  Israel :  and  they  saw  them,  and  every  one  re- 
ceived his  rod. 

10.  And  the  Lord  said  to  Moses :  Carry  back  the  rod  of  Aaron 
into  the  tabernacle  of  the  testimony,  that  it  may  be  kept  there  for  a 
token  of  the  rebellions  of  the  children  of  Israel,''  and  that  their  com- 
plaints may  cease  before  Me,  lest  they  die. 

11.  And  Moses  did  as  the  Lord  commanded. 

12.  And  the  children  of  Israel  said  to  Moses :  Behold,  we  are 
consumed,  we  all  perish.^ 

13.  Whosoever  approacheth  to  the  tabernacle  of  the  Lord,  he  dieth. 
Are  we  all  to  a  man  to  be  utterly  destroyed  ? 


CHAPTER    XVIIL 

THE    CHARGE    OF    THE   PRIESTS,    AND    OF   THE    LEVITES,    AND    THEIR    PORTION. 

1.  And  the  Lord  said  to  Aaron ;  Thou,  and  thy  sons,  and  thy 
father's  house  with  thee,  shall  bear  the  iniquity  of  the  sanctuary  :^ 
and  thou  and  thy  sons  with  thee  shall  bear  the  sins  of  your  priest- 
hood. 


*  Ephraim  and  Manasses  had  distinct  rods.  Lerl  had  only  tho  rod  of  Aaron,  as  the  exclusive  right  of 
this  family  had  been  miraculously  established. 

'  II.  P.  "  And  the  rod  of  Aaron  was  among  their  rods." 

"  This  manifest  miracle  defied  contradiction.  V.  is  free :  "  Oerminasse  virgam  Aaron  in  domo  Leyi:  et 
turgentibus  gcmmis  eruperant  floree,  <]ui,  foliis  dllatatis,  in  amygdalas  deformati  sunt." 

^  It  was  preserved  there  in  memory  of  the  miracle,  and  as  a  preventive  of  further  ambition.  Hob.  9  :  4. 

*  The  latter  verb  is  repeated  in  the  text.  P.  "  Behold,  we  die,  we  perish,  we  all  perish."  The  severe 
scourges  which  they  had  suiTered,  made  them  fear  other  calamities.  These,  however,  were  drawn  on  them 
by  their  own  ambition. 

*  The  Levites  generally  shared  with  Aaron  the  responsibility  of  the  care  of  the  sanctuary,  and  boro 
the  penalties  of  its  profanation:  the  family  of  Aaron  was  exclusively  charged  with  tho  priestly  offices. 
All  should  guard  their  respective  charge  from  intruders. 


NUMBERS    XVIII.  413 

2.  And  take  with  thee  thy  brethren  also  of  the  tribe  of  Levi,  and 
the  tribe^  of  thy  father ;  and  let  them  be  ready  to  minister  to  thee : 
but  thou  and  thy  sons  shall  minister^  in  the  tabernacle  of  the  testi- 
mony. 

3.  And  the  Levites  shall  watch  to  do  thy  commands,  and  about  all 
the  offices  of  the  tabernacle :  only  they  shall  not  come  nigh  the  ves- 
sels of  the  sanctuary,  nor  the  altar,  lest  they  die,  and  ye  also  perish 
with  them.^ 

4.  But  let  them  be  with  thee,  and  watch  in  the  charge  of  the  taber- 
nacle, and  in  all  the  ceremonies  thereof.  A  stranger  shall  not  join 
himself  with  you. 

5.  Watch  ye  in  the  charge  of  the  sanctuary,  and  in  the  ministry  of 
the  altar :  lest  wrath  rise  against  the  children  of  Israel. 

6.  I  have  given  you  your  brethren  the  Levites  from  among  the 
children  of  Israel ;  and  have  delivered  them  for  a  gift  to  the  Lord,  to 
serve  in  the  ministry  of  the  tabernacle. 

7.  But  thou  and  thy  sons  look  ye  to  the  priesthood :  and  all  things 
that  pertain  to  the  service  of  the  altar,  and  that  are  within  the  veil, 
shall  be  executed  by  the  priests.  If  any  stranger  approach,  he 
shall  be  slain. 

8.  And  the  Lord  said  to  Aaron :  Behold,  I  have  given  thee  the 
charge  of  My  first-fruits.^  All  things  which  are  sanctified  by  the 
children  of  Israel,  I  have  delivered  to  thee  and  to  thy  sons  for  the 
priestly  office,*^  by  an  everlasting  ordinance. 

9.  These  therefore  shalt  thou  take  of  the  things  w^hich  are  sancti- 
fied, and  offered  to  the  Lord.''  Every  gift  and  oblation,  and  what- 
ever is  rendered  to  Me  for  sin  and  for  trespass,  and  is  most  holy, 
shall  be  for  thee  and  thy  sons. 

10.  Thou  shalt  eat  it  in  the  sanctuary  :  the  males  only  shall  eat  of 
it,  because  it  is  a  holy  thing. 

11.  But  the  offerings,^  which  the  children  of  Israel  shall  vow  and 
offer,  I  have  given  to  thee,  and  to  thy  sons,  and  to  thy  daughters,  by 
a  perpetual  law.     He  who  is  clean  in  thy  house  shall  eat  them. 

12.  All  the  best  of  the  oil,  and  of  the  wine,  and  of  the  corn,  what- 
soever first-fruits  they  offer  to  the  Lord,  I  have  given  them  to  thee. 


^  HDD  D2\if  have  here  the  same  meaning.    The  rod  or  staff  was  the  badge  of  the  tribe. 
"  H.  P.  "  Before." 

*  Extraordinary  visitations  of  Divine  justice  are  pointed  to. 

*  H.  P.  «  Ueave-offerings.''    See  v,  19,  26,  27,  28.  ^  H.  P.  "  By  reason  of  the  anointing.' 
■"  H.  P.  "Of  the  most  holy  things  reserved  from  the  fire." 

'  H.  P.  "The  heave-offerings  of  their  gift  with  all  their  wave-offerings." 


414  THE    BOOK    OF    NUMBERS. 

13.  The  first  ripe  fruits,  which  the  ground  bringeth  forth,  and 
which  are  brought  to  the  Lord,  shall  be  for  thy  use :  he  who  is  clean 
in  thy  house  shall  eat  them. 

14.  Everything  devoted^  by  the  children  of  Israel,  shall  be  thine. 

15.  "Whatsoever  is  first-born  of  all  flesh,  which  they  offer  to  the 
Lord,  whether  it  be  of  men  or  of  beasts,  shall  belong  to  thee :  only 
for  the  first-born  of  man  thou  shalt  take  a  price ;  and  every  firstling 
of  cattle  which  is  unclean  thou  shalt  cause  to  be  redeemed : 

16.  And  the  redemption  of  it  shall  be  after  one  month,  for  ^ye 
shekels  of  silver,  by  the  weight  of  the  sanctuary.^*^  A  shekel  hath 
twenty  gerahs. 

17.  But  the  firstling  of  a  cow,  and  of  a  sheep,  and  of  a  goat,  thou 
shalt  not  cause  to  be  redeemed,  because  they  are  sanctified"  to  the 
Lord.  Their  blood  only  thou  shalt  pour  upon  the  altar :  and  their 
fat  thou  shalt  burn  as  a  fire-offering  for  a  most  sweet  odor  to  the 
Lord. 

18.  But  the  flesh  shall  fall  to  thy  use,  as  the  consecrated  breast, 
and  the  right  shoulder,  shall  be  thine. 

19.  All  the  heave-offerings  of  the  sanctuary  which  the  children 
of  Israel  offer  to  the  Lord,  I  have  given  to  thee,  and  to  thy  sons  and 
daughters,  by  a  perpetual  ordinance.  It  is  a  covenant  of  salt^^  for- 
ever before  the  Lord,  to  thee  and  to  thy  sons. 

20.  And  the  Lord  said  to  Aaron :  Ye  shall  possess  nothing  in  their 
land ;  neither  shall  ye  have  a  portion  among  them  :  I  am  thy  portion 
and  inheritance  in  the  midst  of  the  children  of  Israel. 

21.  And  I  have  given  to  the  sons  of  Levi  all  the  tithes  of  Israel 
for  a  possession,  for  the  ministry  in  which  they  serve  Me  in  the  taber- 
nacle of  the  covenant : 

22.  That  the  children  of  Israel  may  not  approach  any  more  to  the 
tabernacle,  nor  commit  deadly  sin  :^^ 

23.  But  only  the  sons  of  Levi  may  serve  Me  in  the  tabernacle,  and 
bear  the  sins  of  the  people.^*  It  shall  be  an  everlasting  ordinance  in 
your  generations.^*     They  shall  not  possess  any  other  thing, 


'  D*^n-    It  is  understood  of  things  devoted  as  anathema  to  Ood. 
»  Exod.  30  :  13  ;  Lev.  27  :  25 ;  supra  3  :  47 ;  Ezck.  45  :  12. 
"  P.  "Holy"— free  from  legal  defilement,  acceptable  as  Tictims. 
>>  Perpetual,  inviolable.    Salt  is  the  symbol  of  incorruption. 

'*  II.  P.  *'  Lest  they  bear  sin,  and  die."  The  indiscriminate  approach  might  be  sinful,  for  want  of  proper 
dispositions. 
'*  H.  P.  *•  Bear  their  iniauity"— the  punishment  of  their  own  neglect  or  irreverence. 
"  Deut.  18  :  1. 


NUMBERS    XIX.  415 

24.  But  be  content  with  the  oblation  of  tithes,  which  I  have  sepa- 
rated for  their  uses  and  necessities.^^ 

25.  And  the  Lord  spake  to  Moses,  saying : 

26.  Command  the  Levites,  and  declare  unto  them :  When  ye  shall 
receive  of  the  children  of  Israel  the  tithes,  which  I  have  given  you, 
offer  the  first-fruits  of  them  to  the  Lord,  the  tenth  part  of  the  tithe : 

27.  That  it  may  be  reckoned  to  you  as  a  heave-offering,  as  well  of 
the  barn-floors  as  of  the  wine-presses  :^^ 

28.  And  of  all  the  things  of  which  ye  receive  tithes,  offer  a  heave- 
offering  to  the  Lord,  and  give  them  to  Aaron  the  priest. 

29.  All  the  things  that  ye  shall  offer  of  the  tithes,  and  shall  sepa- 
rate for  the  gifts  of  the  Lord,  shall  be  the  best  and  choicest  things. 

30.  And  thou  shalt  say  to  them :  If  ye  offer  all  the  goodly  and 
the  better  things  of  the  tithes,  it  shall  be  reckoned  to  you  as  if  ye 
had  given  the  increase^^  of  the  barn-floor  and  the  wine-press : 

31.  And  ye  shall  eat  them  in  all  your  places,  both  ye  and  your 
families :  because  it  is  your  reward  for  the  ministry,  with  which  ye 
serve  in  the  tabernacle  of  the  testimony. 

32.  And  ye  shall  not  sin,  by  reserving  the  choicest  and  fat  things 
to  yourselves  ;  lest  ye  profane  the  oblations  of  the  children  of  Israel, 
and  die. 


CHAPTER    XIX. 

THE  LAW  OF  THE  SACRIFICE  OF  THE  RED  COW,  AND  THE  WATER  OF  EXPIATIOX. 

1.  And  the  Lord  spake  to  Moses  and  Aaron,  saying : 

2.  This  is  the  observance  of  the  victim,  which  the  Lord  hath  or- 
dained. Command  the  children  of  Israel,  that  they  bring  unto  thee 
a  red  cow^  of  a  year  old,^  in  which  there  is  no  blemish,  and  which  hath 
not  carried  the  yoke  : 


*"  This  is  a  free  translation  in  an  abridged  form. 

^'  II.  P.  "  As  though  it  were  com  of  the  threshing-floor,  and  as  the  fulness  of  the  vrlne-press." 

"  L.  "  Produce." 

^  It  was  generally  required  that  victims  should  he  male.  In  this  instance,  and  in  Lev.  5  :  6,  a  female 
victim  was  prescribed.  No  reason  can  be  assigned  but  the  Divine  will.  The  color  had  reference  to  the 
expiation  of  sin  by  the  shedding  of  blood.  Our  Redeemer  is  presented  by  Isaiah  as  coming  from  Edom 
with  dyed  garments.   Is.  63  : 1. 

'  n'3''0in-  V,  "  Integra}  aetatis."  I  venture  to  render  it  '^a  year  old,"  because  the  adjective  with 
njiy  i3  taken  for  an  entire  year.  Lev.  25  :  30. 


416  THE    BOOK    OF    NUMBERS. 

3.  And  ye  shall  deliver  her  to  Eleazar  the  priest,  who  shall  bring 
her  forth  without  the  camp,  and  shall  immolate  her  in  the  sight  of 
all:^ 

4.  And  dipping  his  finger  in  her  blood,  shall  sprinkle  it  over  against 
the  door  of  the  tabernacle  seven  times  ;* 

5.  And  shall  burn  her^  in  the  sight  of  all,^  delivering  up  to  the  fire 
her  skin,  and  her  flesh,  and  her  blood,  and  her  dung. 

6.  The  priest  shall  also  take  cedar-wood,  and  hyssop,  and  scarlet 
twice  dyed,^  and  cast  it  into  the  flame,  with  which  the  cow  is  con- 
sumed. 

7.  And  then  after  washing  his  garments  and  body,  he  shall  enter 
into  the  camp,  and  shall  be  unclean  until  the  evening. 

8.  He  also  that  burneth  her,  shall  wash  his  garments  and  his  body, 
and  shall  be  unclean  until  the  evening. 

9.  And  a  man  that  is  clean  shall  gather  up  the  ashes  of  the  cow, 
and  shall  pour  them  forth  without  the  camp  in  a  clean  place,  that  they 
may  be  reserved  for  the  multitude  of  the  children  of  Israel,  and  for 
a  water  of  sprinkling  :^  because  the  cow  was  burnt  for  sin. 

10.  And  when  he  who  carrieth  the  ashes  of  the  cow  hath  washed 
his  garments,  he  shall  be  unclean  until  the  evening.  The  children  of 
Israel,  and  the  strangers  who  dwell  among  them,  shall  observe  this  for 
a^  perpetual  ordinance. 

11.  He  who  toucheth  the  corpse  of  a  man,  and  is  therefore  unclean 
seven  days, 

12.  Shall  be  sprinkled  with  it  on  the  third  day,  and  on  the  seventh, 
and  so  shall  be  cleansed.  If  he  be  not  sprinkled  on  the  third  day, 
he  cannot  be  cleansed  on  the  seventh. 

13.  Every  one  who  toucheth  the  corpse  of  a  man,  and  is  not  sprin- 
kled,^^ shall  profane  the  tabernacle  of  the  Lord,  and  shall  perish  out 
of  Israel :  because  he  was  not  sprinkled  with  the  water  of  sprinkling,^^ 
he  shall  be  unclean,  and  his  uncleanness  shall  remain  upon  him. 

14.  This  is  the  law  of  a  man  that  dieth  in  a  tent :  All  that  go  into 


'  II.  P,  "  Before  his  face."    The  immolation  was  made  by  another  in  presence  of  Eleazar. 

•  ThlB  rite  prefigured  the  expiation  of  the  sins  of  men  by  the  sprinkling  of  the  blood  of  Christ.  Ileb. 
13:  11. 

•  The  burning  was  performed  by  another  under  direction  of  the  priest,    v.  8. 

•  U.  P.  '•  In  his  sight,"  as  in  v.  3. 

^  It  is  not  necessary  to  seek  for  mystical  ends  in  these  details. 

•  L.  V.  The  sprinkling  of  this  water  seryed  to  purify  those  who  had  contracted  legal  impurity  by 
touching  s  corpse,  and  for  other  purposes.  P.  "Water  of  separation."  R.  "Water  of  impurity"— to 
remove  it. 

•  V.  •'  Sanctum." 

"  V.  «'  Ilao  coumistione."    H.  P.  have  it  not 

«»  V.  "  Expiationis."  This  refers  to  Its  use.    Vidt  y.  20,  21. 


NUMBERS    XX.  417 

his  tent,  and  all  the  vessels  that  are  there,  shall  be  unclean  seven 
days. 

15.  The  vessel  that  hath  no  cover  bound  over  it,  is  unclean. 

16.  If  any  man  in  the  field  touch  the  corpse  of  a  man  that  was 
slain,  or  that  died  of  himself,  or  his  bone,  or  his  grave,  he  shall  be 
unclean  seven  days. 

17.  And  they  shall  take  of  the  ashes  of  the  burnt  sin-offering, ^^ 
and  shall  pour  running  water  upon  them  into  a  vessel. 

18.  And  a  clean  person  shall  dip  hyssop  in  them,  and  shall  sprinkle 
therewith  all  the  tent  and  all  the  furniture,  and  the  men  who  are  de- 
filed^^  by  touching  any  such  thing  : 

19.  And  in  this  manner  he  that  is  clean  shall  sprinkle  the  unclean 
on  the  third  and  on  the  seventh  day.  And  being  expiated  the  seventh 
day,  he  shall  wash  both  himself  and  his  garments,  and  be  unclean 
until  the  evening.^* 

20.  If  any  man  be  not  expiated  after  this  rite,  his  soul  shall  perish 
out  of  the  midst  of  the  congregation  :^^  because  he  hath  profaned  the 
sanctuary  of  the  Lord,  and  was  not  sprinkled  with  the  water  of 
sprinkling.^^ 

21.  This  precept  shall  be  an  ordinance  forever.  He  also  that 
sprinkleth  the  water,  shall  wash  his  garments.  Every  one  that  shall 
touch  the  waters  of  sprinkling  shall  be  unclean  until  the  evening. 

22.  Whatsoever  an  unclean  person  toucheth,  he  shall  make  it  un- 
clean :  and  the  person  that  toucheth  any  of  these  things,  shall  be 
unclean  until  the  evening. 


CHAPTER    XX. 

THE   DEATH    OF   MARY   THE   SISTER    OF   MOSES.      THE   PEOPLE    MURMUR   FOR   WAXT    OF 
water:    god    GIVETH   it   them   from   the   rock.      the   DEATH   OF    AAROX. 

1.  And  the  children  of  Israel  and  all  the  multitude  came  into  the 


"  v.  '•  Combustionis  atque  peccati."    II.  P.  "  Of  the  burnt  heifer  of  purification  for  sin." 

"  V.  abridges. 

^'  The  delay  developed  disease,  if  some  cause  of  it  existed,  or  it  removed  apprehension. 

**    /Hp'    The  multitude  of  the  people  :  also  ivfra  20  :  4. 

**  V.  "  Lustrationis."    A  legal  defilement  of  short  duration— until  evening— arose  from  its  touch. 

27 


418  THE    BOOK    OF    NUMBERS. 

desert  of  Sin,^  in  the  first  month :  and  the  people  abode  in  Cades.^ 
And  Mary  died  there,  and  was  buried  in  the  same  place. 

2.  And  the  people  wanting  water,  came  together  against  Moses  and 
Aaron : 

3.  And  making  a  sedition,^  they  said:  Would  to  God  we  had 
perished  among  our  brethren  before  the  Lord. 

4.  Why  have  ye  brought  out  the  congregation''  of  the  Lord  into 
the  wilderness,  that  both  we  and  our  cattle  should  die  ? 

5.  Why  have  ye  made  us  come  out  of  Egypt,  and  have  brought  us 
into  this  wretched  place,  which  cannot  be  sowed,  nor  bringeth  forth 
figs,  nor  vines,  nor  pomegranates,  neither  is  there  any  water  to 
drink  ? 

6.  And  Moses  and  Aaron,  leaving  the  multitude,  went  into^  the 
tabernacle  of  the  covenant,  and  fell  upon  their  faces,  and  cried  to  the 
Lord,  and  said :  0  Lord  God,  hear  the  cry  of  this  people,  and  open 
to  them  thy  treasure,  a  fountain  of  living  water,  that  being  satisfied, 
they  may  cease  to  murmur.^  And  the  glory  of  the  Lord  appeared 
over  them. 

7.  And  the  Lord  spake  to  Moses,  saying : 

8.  Take  the  rod,  and  assemble  the  people  together,  thou  and  Aaron 
thy  brother ;  and  speak  to  the  rock  before  them,  and  it  shall  yield 
water .^  And  when  thou  hast  brought  forth  water  out  of  the  rock,  all 
the  multitude  and  their  cattle  shall  drink. 

9.  Moses  therefore  took  the  rod  which  was  before  the  Lord,^  as  He 
commanded  him, 

10.  And  having  gathered  together  the  multitude  before  the  rock, 
he  said  to  them :  Hear,  ye  rebellious  and  incredulous :  Can  we  bring 
you  forth  water  out  of  this  rock  ?^ 

11.  And  when  Moses  had  lifted  up  his  hand,  and  struck  the  rock 


*  II.  p.  "  Zin."  This  was  their  thirty-first  station,  and  was  held  in  the  fortieth  year  of  their  pilgrimage, 
a  short  time  before  the  death  of  Aaron. 

3  In  its  neighborhood. 

'•'  This  is  the  third  time  that  they  murmured  on  account  of  the  want  of  water,  namely  before  at  Mara, 
£\od.  15  :  24,  and  at  Kaphidim,  17  :  2, 7.  The  wilderness  of  Sin,  in  which  the  latter  fact  took  place,  is 
differently  spelled. 

*  Supra  19  :  20;  Exod.  17:3.    Martini :  •'  La  gente:*    V.  "  Ecclesiam." 
»  H.  P.  "To  the  door  of." 

*■  This  prayer  is  not  in  II.,  or  ancient  versions.  It  is  not  found  in  the  version  of  St.  Jerome,  published 
from  ancient  MSS.  by  the  Benedictines.  It  is  wanting  likewise  in  several  ancient  copies  of  V.  It  must 
have  been  lost  from  a  very  remote  period,  if  it  be  not  an  addition. 

**  Command— strike  authoritatively  under  Divine  invocation. 

'  Exod.  17  :  6, «;  Wisdom  11 :  4. 

'  Ps.  77  :  15 :  1  Cor.  10  :  4.  He  reproaches  them  tacitly  with  unbelief,  by  asking  them,  whether  he  can 
perform  the  miracle. 


NUMBERS    XX.  419 

twice^''  with  the"  rod,  water  came  forth  in  great  abundance,  so  that  the 
people  and  their  cattle  drank. 

12.  And  the  Lord  said  to  Moses  and  Aaron :  Because  ye  have  not 
believed  Me/^  to  sanctify'^  Me  before  the  children  of  Israel,  ye  shall 
not  bring  this  people  into  the  land  which  I  give  them. 

13.  This  is  the  Water  of  strife,^*  where  the  children  of  Israel  strove 
with  the  Lord,  and  He  was,  sanctified  in  them.^^ 

14.  In  the  mean  time,  Moses  sent  messengers  from  Cades  to  the 
king  of  Edom,  to  say  :  Thus  saith  thy  brother  Israel  :^^  Thou  knowest 
all  the  hardship  which  hath  come  upon  us : 

15.  How  our  fathers  went  down  into  Egypt,  and  we  dwelt  there  a 
long  time,  and  the  Egyptians  afflicted  us,  and  our  fathers : 

16.  And  how  we  cried  to  the  Lord,  and  He  heard  u&,  and  sent  an 
angel,  who  hath  brought  us  out  of  Egypt.^^  Lo,  we  are  now  in  Cades,^^ 
a  city  in  the  uttermost  of  thy  borders : 

17.  And  we  beseech  thee  that  we  may  have  leave  to  pass  through 
thy  country. ^^  We  will  not  go  through  the  fields,  nor  through  the 
vineyards ;  we  will  not  drink  the  water  of  thy  wells ;  but  we  will 
go  by  the  common  highway,  neither  turning  aside  to  the  right  hand, 
nor  to  the  left,  till  we  have  passed  thy  borders. 

18.  And  Edom  answered  them :  Thou  shalt  not  pass  by  me :  if 
thou  do,  I  will  come  out  armed  against  thee. 

19.  And  the  children  of  Israel  said :  We  will  go  by  the  beaten 
way ;  and  if  we  and  our  cattle  drink  of  thy  water,  we  will  give  thee 
what  is  just :  there  shall  be  no  difficulty  in  the  price,  only  let  us  pass 
speedily. 

20.  But  he  answered  :  Thou  shalt  not  pass.  And  immediately  he 
came  forth  to  meet  them  with  much  people,^  and  with  a  strong  hand : 

21.  Neither  would  he^^  grant  them  passage  through  his  borders. 
Wherefore  Israel  turned  away  from  him. 


'"  The  repetition  of  the  stroke  indicated  hesitancy. 

"  H.  P.  "  His." 

^-  Deut.  1  :  37.  They  did  not  sin  by  positive  unbelief;  but  their  faith  was  imperfect,  probably  because 
they  doubted  that  God  would  execute  His  promise,  despite  of  the  repeated  prevarications  of  the  people. 

"  Glorify.  "  Merihah. 

'*  He  glorified  His  own  power  and  mercy,  notwithstanding  their  hesitancy. 

"^  Moses  reminds  the  Idumean  king  of  the  fraternal  bond  which  had  subsisted  between  Jacob  and 
Esau,  their  progenitors. 

*■"  A  heavenly  spirit  directing  them  through  the  agency  of  Moses,  and  the  intimations  given  them  by 
the  shifting  of  the  cloud. 

"  In  the  city  and  surrounding  country. 

"  They  ask  simply  the  liberty  of  passage,  promising  to  abstain  from  every  damage,  and  to  compensate 
for  the  use  of  water. 

^  V.  "  Infinita  multitudine."    This  la  free.  ^^  V.  is  free  :  "  Nee  voluit  acquiescere  deprecanti." 


420  THE    BOOK    OF    NUMBERS. 

22.  And  when  they  had  removed  the  camp  from  Cades,  they  came 
to  Mount  Hor,  which  is  in  the  borders  of  the  land  of  Edom  : 

23.  Where  the  Lord  spake  to  Moses : 

24.  Let  Aaron,  saith  he,  go  to  his  people :  for  he  shall  not  go  into  the 
land  which  I  have  given  the  children  of  Israel,  because  he  was  incre- 
dulous^ to  My  words,  at  the  Waters  of  contradiction. 

25.  Take  Aaron  and^  his  son  with  him,  and  bring  them  up  into 
Mount  Hor : 

26.  And  when  thou  hast  stripped  the  father  of  his  vesture,  'thou 
shalt  vest  therewith  Eleazar  his  son :  Aaron  shall  be  gathered  to  his 
people,  and  die  there.^^ 

27.  Moses  did  as  the  Lord  commanded :  and  they  went  up  into 
Mount  Hor,  before  all  the  multitude. 

28.  And  when  he  had  stripped  Aaron  of  his  vestments,  he  vested 
Eleazar  his  son  with  them. 

29.  And  Aaron  being  dead  in  the  top  of  the  mountain,  he  came 
down  with  Eleazar : 

30.  And  all  the  multitude  seeing  that  Aaron  was  dead,  mourned 
for  him  thirty  days  throughout  all  their  families.^ 


CHAPTER    XXL 

KING  ARAB  IS  OVERCOME.  THE  PEOPLE  MURMUR,  AND  ARE  PUNISHED  WITH  TIERT 
SERPENTS;  THEY  ARE  HEALED  BY  THE  BRAZEN  SERPENT.  THEY  CONQUER  THE 
KINGS  SEHON  AND  OG. 

1.  And  when  the  king  of  Arad  the  Canaanite,  who  dwelt  toward 
the  south,^  had  heard  that  Israel  had  come  by  the  way  of  the  spies,^ 
he  fought  against  them,  and  overcoming  them,^  carried  oif  prisoners  :* 

2.  But  Israel  binding  himself  by  vow  to  the  Lord,  said :  If  Thou 


''''  II.  l\  '-Ye  rebellwl."  ^  II.  P.  "Eleaxar." 

^'  The  death  of  Aaron,  in  apparent  health  and  Tigor,  vas  the  execution  of  a  Divine  decree,  rather  than 
the  result  of  age  and  infirmity. 
«^  II.  P.  "All  the  house  of  Israel." 

*  Arad  was  a  city  in  the  Bouthcrn  part  of  Canaan.  Jos.  12  :  14.    The  success  of  the  prince  in  the  first 
conflict  moved  the  Israelites  to  greater  cffortn. 
°  Sept.  takes  H.  to  bn  a  proper  name.    Atharim. 
»  This  is  not  in  the  te.\t  •  II.  P.  "Took  sonir  of  them  prisoners." 


NUMBERS    XXI.  421 

will  deliver  this  people  into  my  hand,  I  will  utterly  destroy  their 
cities.^ 

3.  And  the  Lord  heard  the  prayers  of  Israel,  and  delivered  up  the 
Canaanites,  and  they  cut  them  off,  and  destroyed  their  cities :  and 
they  called  the  name  of  that  place  Horma,  that  is  to  say.  Anathema.^ 

4.  And  they  marched  from  Mount  Hor,  by  the  w^ay  that  leadeth  to 
the  Red  Sea,  to  compass  the  land  of  Edom.^  And  the  people  w^ere 
impatient  on  account  of  their  journey  :^ 

5.  And  speaking  against  God  and  Moses,  they  said :  Why  didst 
thou  bring  us  out  of  Egypt,  to  die  in  the  wilderness  ?  There  is  no 
bread,  nor  have  we  any  water :  our  soul  now  loatheth  this  very  light 
food. 

6.  Wherefore  the  Lord  sent  among  the  people  j&ery  serpents,  which 
bit  them,  and  killed  many  of  them.^ 

7.  Upon  which  they  came  to  Moses,  and  said :  We  have  sinned, 
because  we  have  spoken  against  the  Lord  and  thee  :^^  pray  that  He 
may  take  away  these  serpents  from  us.  And  Moses  prayed  for  the 
people  : 

8.  And  the  Lord  said  to  him :  Make  a  brazen  serpent,^^  and  set  it 
up  for  a  sign :  whoever  being  bitten  looketh  on  it,  shall  live.^^ 

9.  Moses  therefore  made  a  brazen  serpent,  and  set  it  up  for  a  sign, 
on  which  when  they  who  were  bitten  looked,  they  were  healed. 

10.  And  the  children  of  Israel  setting  forward,  camped  in  Oboth, 

11.  And  departing  thence,  they  pitched  their  tents  in  Jeabarim,  in 
the  wilderness,  that  faceth  Moab  towards  the  east. 

12.  And  removing  thence,  they  came  to  the  brook  Zared : 

13.  Which  they  left  and  encamped  over  against  Arnon,  which  is  in 
the  desert,  and  standeth  out  in  the  borders  of  the  Amorites.^^     For 


*  This  vow  was  in  conformity  with  the  known  counsel  and  decree  of  God. 

"  The  explanation  is  added  by  V.  The  destruction  here  spoken  of  was  chiefly  confined  to  the  Aradians, 
with  whom  they  had  been  engaged.  The  king  seems  to  have  escaped.  Jos.  12  :  14.  The  city  Sephaath 
was  subsequently  called  Ilorma,  for  a  like  reason,  having  been  taken  and  destroyed.  Judg.  1  :  17. 

■"  Being  refused  the  liberty  of  passage  through  Idumea,  they  made  the  circuit  of  the  country,  and  took 
the  road  that  led  to  the  Eed  Sea,  thus  retracing  a  considerable  part  of  their  journey.  This  disheartened 
the  Israelites,  who  had  been  in  high  expectation  of  soon  reaching  the  promised  land. 

®  L.  "The  spirit  of  the  people  became  impatient  because  of  the  way." 

'  Judith  8  :  25  :  Wisdom  16  :  5;  1  Cor.  10  :  9.  They  excited  a  burning  heat  by  their  bite,  and  caused 
inflammation. 

^^  God  and  Ills  servant  are  united,  the  latter  acting  in  His  name. 

*'  f]"liy.  P.  "  A  fiery  serpent."  L.  "  A  serpent."  It  was  hung  on  a  high  pole,  so  as  to  be  visible  to  a 
great  distance,  that  the  afflicted  looking  towards  it  might  conceive  confidence  in  God.  It  was  a  type  of 
Christ,  who  was  to  be  lifted  up  on  the  cross.  John  3  :  14. 

*^  His  cure  was  granted  to  his  faith  and  prayer. 

"  Judges  11 :  18. 


422  THE    BOOK    OF    NUMBERS. 

Arnon  is  the  border  of  Moab,  dividing  the  Moabites  and  the  Amo- 
rites. 

14.  Wherefore  it  is  said  in  the  book  of  the  wars  of  the  Lord  :^^  As 
He  did  in  the  Red  Sea,  so  will  He  do  in  the  streams  of  Arnon.^^ 

15.  The  rocks  of  the  torrents  were  bowed  down  that  they  might 
rest  in  Ar,  and  lie  down  in  the  borders  of  the  Moabites.^^ 

16.  Thence^''  to  where  the  welP^  appeared,  of  which  the  Lord  said 
to  Moses :  Gather  the  people  together,  and  I  will  give  them  water. 

17.  Then  Israel  sang  this  song :  Let  the  well  spring  up.  They 
sang  thereto  :^^  , 

18.  The  well,  which  the  princes  dug,  and  the  chiefs  of  the  people 
prepared  by  the  direction  of  the  lawgiver,  and  with  their  staves.  And 
they  marched  from  the  wilderness  to  Mathana. 

19.  From  Mathana  unto  Nahaliel ;  from  Nahaliel  unto  Bamoth. 

20.  From  Bamoth  is  a  valley  in  the  country  of  Moab,  to  the  top  of 
Phasga,  which  looketh  towards  the  desert. 

21.  And  Israel  sent  messengers  to  Sehon,  king  of  the  Amorites, 
saying : 

22.  Let  me  pass^''  through  thy  land :  we  will  not  go  aside  into  the 
fields,  or  the  vineyards ;  we  will  not  drink  of  the  water  of  the  wells : 
we  will  go  the  king's  highway,  till  we  be  past  thy  borders. 

23.  And  he  would  not  suffer  Israel  to  pass  through  his  borders : 
but  rather  gathering  an  army,  went  forth  to  meet  them  in  the  desert, 
and  came  to  Jasa,  and  fought  against  them. 

24.  And  he  was  slain  by  them  with  the  edge  of  the  sword  :^^  and 
they  possessed  his  land  from  the  Arnon  unto  the  Jeboc,  and  to  the 
confines  of  the  children  of  Ammon  :  for  the  borders  of  the  Ammonites 
were  kept  with  a  strong  garrison.'^^ 

25.  So  Israel  took  all  his  cities,  and  dwelt  in  the  cities  of  the  Amo- 
rites, in  Hesebon,  and  in  the  villages  thereof. 

26.  Hesebon  was  the  city  of  Sehon,  the  king  of  the  Amorites,  who 


"  This  book  is  unknown.    The  passages  hero  ijuoted  are  obscure. 

**  God  overthrew  the  Egyptians  in  the  lied  8ea.  lie  defeated  Sehon,  king  of  the  Amorites,  near  the 
Arnon. 

"  The  waters  of  Arnon  flowed  on  to  Ar,  and  reached  the  borders  of  the  Moabites.  P.  "And  at  the 
stream  of  the  brooks  that  goeth  down  to  the  dwelling  of  Ar,  and  lieth  upon  the  border  of  Moab." 

"  P.  "From  thence  they  went  to  Deer,  that  <s  the  well."  Coming  to  a  place  where  drinkwater  was 
scarce,  they  found  it  necessary  to  dig  a  well,  and  entered  on  the  work  exultingly. 

"  The  minuteness  of  these  local  descriptions  is  strictly  hintorical,  although  it  cannot  now  be  Terified. 

''  H.  I'.  "Sing  ye  unto  it."    The  princes  held  in  their  hands  their  badges  of  office. 

*'  Deut.  2  :  26;  Judges  11  :  19.    V.  «•  Obsecro  ut  transire  mihi  Hceat."    II.  P.  Simpler. 

-'  Ps.  134  :  11 ;  Amos  2  :  9.    The  Israelites  proceeded  as  executors  of  the  Divine  judgments. 

°'  The  AmmoDitea,  alarmed  at  the  feats  of  arms  of  the  Israelites,  resolved  to  protect  their  own  borders. 


NUMBERS    XXII.  423 

fought  against  the  king  of  Moab,  and  took  all  the  land,  which  had 
been  of  his  dominions,  as  far  as  the  Arnon. 

27.  Therefore  it  is  said  in  the  proverb :  Come  into  Hesebon ;  let 
the  city  of  Sehon  be  built  and  established  :^^ 

28.  A  fire  is  going  out  of  Hesebon,  a  flame  from  the  city  of  Sehon, 
and  it  hath  consumed  Ar  of  the  Moabites,^*  and  the  inhabitants  of  the 
high  places  of  the  Arnon. 

29.  Woe  to  thee,  Moab :  thou  art  undone,  0  people  of  Chamos.-^ 
He^s  hath  given  his  sons  to  flight,  and  his  daughters  into  captivity  to 
Sehon,  the  king  of  the  Amorites. 

30.  Their  yoke^''  is  perished  from  Hesebon  unto  Dibon :  they  came 
weary  to  Nophe,  and  unto  Medaba. 

31.  So  Israel  dwelt  in  the  land  of  the  Amorites. 

32.  And  Moses  sent  some  to  take  a  view  of  Jazer  :^^  and  they  took 
its  villages,  and  conquered  the  inhabitants. 

33.  And  they  turned,  and  went  up  by  the  way  of  Basan :  and  Og, 
the  king  of  Basan,  came  against  them  with  all  his  people,  to  fight  in 
Edrai.29 

34.  And  the  Lord  said  to  Moses :  Fear  him  not,  for  I  have  de- 
livered him  and  all  his  people,  and  his  land,  into  thy  hand :  and  thou 
shalt  do  to  him  as  thou  didst  to  Sehon,  the  king  of  the  Amorites,  who 
dwelt  at  Hesebon. 

35.  So  they  slew  him  also  with  his  sons,  and  all  his  people,  not  let- 
ting any  one  escape  :^  and  they  possessed  his  land. 


CHAPTER   XXII. 

,,  oj:xdeth  twice  for  Balaam  to  curse  Israel,    in  his 
"way  balaam  is  rebuked  by  an  angel. 

1.  And  they  went  forward,  and  encamped  in  the  plains  of  Moab,^ 
over  against  Jericho,  beyond^  the  Jordan. 

^'  L.  "  Hesebon,  a  city  of  the  Moabites,  had  fallen  under  the  power  of  Sehon,  and  is  therefore  in  poetry 
styled  his  city."  "*  The  progress  of  his  victories  is  likened  to  a  spreading  flame. 

-'  Judges  11  :  24;  3  Kings  11  :  7.    Chamos,  adored  by  the  Moabites,  is  thought  to  be  the  sun. 

**  The  Moabites  -were  routed,  and  their  women  taken  by  Sehon. 

^  P.  "We  have  shot  at  them."    L.  "We  have  thrown  them  down."    The  dominion  of  the  Moabites 
was  overturned  from  Hesebon  to  Dibon.    They  fled  before  their  enemies  to  Nophah,  which  is  by  Medeba. 

5»'  It  had  belonged  to  the  Amorites.  ='''  Deut.  3:3;  29  :  7  ;  Ps.  134  :  11. 

'■^  This  was  conformable  to  the  usages  of  war  at  that  time,  and  to  the  just  decree  of  God. 
»  Which  had  appertained  to  Moab,  and  subsequently  to  king  Sehon. 

"  The  term  is  ambiguous,  and  may  mean  on  either  side.  They  were  to  the  east  of  the  Jordan.   Jericho 
was  on  the  opposite  side. 


424  THE    BOOK    OF    NUMBERS. 

2.  And  Balac,^  the  son  of  Sephor,  seeing  all  that  Israel  had  done 
to  the  Amorites, 

3.  And  that  the  Moahites  were  in  great  fear  of  him,  and  were  not 
able  to  sustain  his  assault/ 

4.  Said  to  the  elders  of  Midian :  So  will  this  people  destroy  all 
that  dwell  in  our  borders,  as  the  ox  is  wont  to  eat  the  grass  to  the 
very  roots.     Now  he  was  at  that  time  king  in  Moab. 

5.  He  sent  therefore  messengers  to  Balaam,  the  son  of  Beor,  a 
soothsayer,^  who  dwelt  by  the  river''  of  the  land  of  the  children  of 
Ammon,^  to  call  him,  and  to  say :  Behold,  a  people  come  out  of 
Egypt,  covereth  the  face  of  the  earth,  and  is  encamped^  over  against 
me. 

6.  Come  therefore,  and  curse^  this  people,  because  it  is  mightier 
than  I ;  if  by  any  means  I  may  conquer  them  and  drive  them  out  of. 
my  land :  for  I  know,  that  he  whom  thou  blessest  is  blessed ;  and  he 
whom  thou  cursest  is  cursed. 

7.  And  the  ancients  of  Moab,  and  the  ancients  of  Midian,  went 
with  the  price^°  of  divination  in  their  hands.  And  when  they  were 
come  to  Balaam,  and  had  told  him  all  the  words  of  Balac, 

8.  He  answered :  Tarry  here  this  night,  and  I  will  answer  what- 
soever the  Lord  shall  say  to  me.  And  while  they  stayed  with  Balaam, 
God  came,^^  and  said  to  him : 

9.  What  mean  these  men  that  are  with  thee  ? 

10.  He  answered :  Balac  the  son  of  Sephor,  king  of  the  Moabites, 
hath  sent  to  me, 

11.  Saying :  Behold,  a  people  that  is  come  out  of  Egypt,  covereth 


■"  Jo8.  24  :  9. 

'  n.  P.  "  Moab  was  distressed  because  of  the  children  of  Israel."  V.  is  free.  The  second  clause  is  by 
way  of  explanation. 

*  P.  "To  Pethor."  II.  means  to  interpret,  on  which  ai^count  it  is  rendered  "soothsayer:"'  but  Tv. 
thinks  that  it  here  is  the  name  of  a  place.  See  Deut.  23  :  5.    Ptthor  was  near  Aram  Soba,  or  Saba. 

"  The  Euphrates  is  generally  bo  styled :  but  it  is  not  probable  that  Balaam  lived  so  far  away  from 
Moab. 

'  II.  P.  «  Of  his  people."  Kennicott  says :  "  Twelve  Hebrew  MSS.  (with  two  of  De  Rossi's)  confirm  the 
Samaritan  text  here,  in  reading  instead  of  IDJ^  his  people  po^?  Amnion,  with  the  Syriac  and  Vulgate 
versions."  Remarks  upon  select  passages  in  the  Old  Testament. 

»  Opposite  to  me.    V.  "  Sedens." 

"  II.  P.  '•  Me."  Balac  had  confidence,  that  the  curses  of  Balaam  would  bring  down  calamities  on  the 
Israelites.  God  does  not  leave  to  human  malice  or  caprice  the  determination  of  events,  which  are  always 
subject  to  his  controlling  Providence. 

«"  p.  "Kewards."  Midrafh  llabba  followed  by  Rasht  understands  it  of  "instruments."  St.  Peter  speaks 
of  this  covetousness  of  Balaam,  '•  who  loved  the  wages  of  ini«iuity."   2  Pet.  2  :  15. 

"  The  manner  of  this  Divine  manifestation  can  only  be  conjectured.  In  those  times  God  occasionally 
revealed  Himself  even  to  unworthy  men.  It  is  uncertain  whether  Balaam  sought  to  know  the  Divine 
will,  or  received  the  communication  unexpectedly.  _ 


NUMBERS    XXII.  425 

the  face  of  the  land :  come  and  curse  them,  if  by  any  means  I  may 
fight  with  them  and  drive  them  away. 

12.  And  God  said  to  Balaam :  Thou  shalt  not  go  with  them,  nor 
shalt  thou  curse  the  people :  because  they  are  blessed. 

13.  And  he  rose  in  the  morning,  and  said  to  the  princes :  Go  into 
your  country,  because  the  Lord  forbiddeth  me  to  go  with  you. 

14.  The  princes  returning,  said  to  Balac :  Balaam  would  not  come 
with  us. 

15.  Then  he  sent  many  more,  and  of  higher  rank^^  than  those  whom 
he  had  sent  before  : 

16.  Who,  when  they  were  come  to  Balaam,  said  :  Thus  saith  Balac 
the  son  of  Sephor  :  Delay  not  to  come  to  me  : 

17.  For  I  am  ready  to  honor  thee,  and  will  give  thee  whatever 
thou  wilt :  come  and  curse  me  this  people. 

18.  Balaam  answered :  If  Balac  would  give  me  his  house  full  of 
silver  and  gold,  I  cannot  alter  the  word^^  of  the  Lord  my  God,  to 
speak^^  either  more  or  less. 

19.  I  pray  you  to  stay  here  this  night  also,  that  I  may  know  what 
the  Lord  will  answer  me  once  more.^^ 

20.  God  therefore  came  to  Balaam  in  the  night,  and  said  to  him : 
If  these  men  have  come  to  call  thee,  arise  and  go  with  them :  yet  so, 
that  thou  do  what  I  shall  command  thee.^^ 

21.  Balaam  arose  in  the  morning ;  and  having  saddled  his  ass,  went 
with  them. 

22.  And  God  was  angry.  And  an  angel  of  the  Lord  stood  in  the 
way  against  Balaam,  who  sat  on  the  ass,  and  had  two  servants  with 
him. 

23.  The  ass  seeing  the  angel  standing  in  the  way,  with  a  drawn 
sword,  turned  herself  out  of  the  way,  and  went  into  the  field.  And 
when  Balaam  beat  her,"  to  bring  her  again  to  the  way, 

24.  The  angel  stood  in  a  narrow  place  between  two  walls,  where- 
with the  vineyards  were  inclosed, 


*^  Balac  hoped  that  a  more  splendid  embassy  would  prevail  on  Balaam. 

'^  Infra  24  :  13.  II.  P.  "I  cannot  go  beyond  the  word."  L.  ''Transgress  the  order."  This  determina- 
tion not  to  be  influenced  by  pecuniary  considerations  was  praiseworthy,  but  not  carried  out. 

»'  II.  P.  "  To  do." 

"  In  seeking  a  further  intimation  of  the  Divine  will,  which  had  been  sufficiently  declared,  he  desired 
to  reconcile  his  interests  with  duty,  and  exposed  himself  to  fall  under  the  influence  of  his  favorite 
passion. 

"^  The  direction  to  g;o  was  by  way  of  toleration,  and  only  in  condescension  to  his  own  disposition.  God 
often  leaves  the  sinner  to  follow  his  inclination  in  punishment. 

"  V.  "Et  vellet."    This  is  a  more  formal  statement  of  his  purpose. 


426  THE    BOOK    OF    NUMBERS. 

25.  And  the  ass  seeing  him,  thrust  herself  close  to  the  wall,  and 
bruised  the  foot  of  the  rider.     But  he  beat  her  again : 

26.  And  nevertheless  the  angel  going  on  stood  in  a  narrow  place, 
where  there  was  no  way  to  turn  aside  either  to  the  right  hand  or  to 
the  left,  stood  to  meet  him. 

27.  And  when  the  ass  saw  the  angel  standing,  she  fell  under  the 
feet  of  the  rider ;  who  being  angry,  beat  her  sides  more  vehemently 
with  a  staiF. 

28.  And  the  Lord  opened  the  mouth  of  the  ass  ;^^  and  she  said : 
What  have  I  done  to  thee  ?  why  strikest  thou  me,  lo,  now  this  third 
time? 

29.  Balaam  answered :  Because  thou  deservest  it,  since  thou 
mockest^^  me :  I  would  I  had  a  sword  that  I  might  kill  thee. 

30.  The  ass  said :  Am  not  I  thy  beast,  on  which  thou  hast  been 
always  accustomed  to  ride  until  this  present  day  ?  tell  me  if  I  ever 
did  the  like  thing  to  thee.     But  he  said :  Never. 

31.  Forthwith  the  Lord  opened  the  eyes  of  Balaam  ;^  and  he  saw 
the  angel  standing  in  the  way  with  a  drawn  sword ;  and  he  worship- 
ped him,  falling  on  the  ground.^' 

32.  And  the  angel  said  to  him :  Why  beatest  thou  thy  ass  these 
three  times  ?  I  am  come  to  withstand  thee,  because  thy  way  is  per- 
verse," and  contrary  to  me : 

33.  And  unless  the  ass  had  turned  out  of  the  road,  to  give  place 
to  me,  who  stood  against  thee,  I  had  slain  thee,  and  she  should  have 
lived. 

34.  Balaam  said :  I  have  sinned,  not  knowing  that  thou  didst 
stand  against  me :  and  now  if  it  displease  thee  that  I  go,  I  will 
return.^^ 

35.  The  angel  said :  Go  with  these  men,  and^*  see  thou  speak  no 


"  This  narrative  is  plainly  historical,  and  is  quoted  as  such  by  the  Apostle  Peter.  Its  extraordinary 
character  does  not  render  it  incredible.  Ood  was  pleased  to  cause  the  tongue  of  the  auimal  to  give 
utterance  to  sounds  like  those  of  a  human  being. 

"  V.  uses  two  verbs  to  express  one.  V.  "Commeruisti  et  illusisti  mihi."  P.  "Because  thou  hast 
mocked  me."  The  verb  is  understood  by  others  of  ill  treatment.  Balaam  seems  to  have  entered  into 
conversation  with  the  animal,  without  adverting,  at  the  moment,  to  the  extraordinary  fact,  that  it  spoke 
in  human  accents. 

*'  His  eyes  were  already  open,  but  not  able  to  perceive  the  angel.  Supernatural  ol^ects  presented  in 
vision  require  a  special  light  to  bo  seen. 

"  P.  "He  bowed  down  his  head,  and  fell  flat  on  his  face."  The  homage  given  by  him  wa-s  aa  to  an 
angel. 

'^  Ills  dispositions  were  corrupt,  bccafuse  influenced  by  interest,  although  he  does  not  appear  to  have 
expressly  purposed  to  do  evil. 

3^  This  implies  readiness  to  abandon  all  idea  of  wrong. 

'>'  But 


NUMBERS     XXIII.  427 

other  thing  than  what  I  shall  command  thee.^^     He  went  therefore 
with  the  princes. 

36.  And  when  Balac  heard  it,  he  came  forth  to  meet  him  in  a 
town  of  the  Moahites,  in  the  farthest  borders  of  Arnon.^^ 

37.  And  he  said  to  Balaam :  I  sent  messengers  to  call  thee,  why 
didst  thou  not  come  immediately  to  me  ?  was  it  that  I  am  not  able  to 
reward  thy  coming  ? 

38.  He  answered  him  :  Lo,  here  I  am  :  shall  I  have  power  to  speak 
any  other  thing  but  that  which  God  shall  put  in  my  mouth  ? 

39.  So  they  went  on  together,  and  came  into  a  city,  that  was  in 
the  uttermost  borders  of  his  kingdom. ^^ 

40.  And  when  Balac  had  killed^  oxen  and  sheep,  he  sent  presents 
to  Balaam,  and  to  the  princes  that  were  with  him. 

41.  And  when  morning  was  come,  he  brought  him  to  the  high 
places  of  Baal  :^^  and  he  beheld  the  uttermost  part^"  of  the  people. 


CHAPTER    XXIII. 

BALAAM,    INSTEAD   OF   CURSING   ISRAEL,    IS    OBLIGED  TO    BLESS   THEM,  AND    PROPHESY 
GOOD    THINGS   OF   THEM. 

1.  And  Balaam  said  to  Balac :  Build  me  here  seven  altars,  and 
prepare  as  many  calves,  and  the  same  number  of  rams. 

2.  And  when  he  had  done  according  to  the  word  of  Balaam,  they 
laid  together  a  calf  and  a  ram  upon  an^  altar. 

3.  And  Balaam  said  to  Balac  :  Stand  a  while  by  thy  burnt-oifering, 
until  I  go,  to  see  if  perhaps  the  Lord  will  meet  me,'"^  and  whatsoever 
He  commandeth  I  will  speak  to  thee. 

4.  And  when  he  was  gone  with  speed,^  God  met  him.    And  Balaam 


-^  God  warns  him  not  to  depart  from  His  will  as  manifested  to  him. 

2'  This  was  extraordinary  attention  on  the  part  of  a  king. 

^  H.  P.  "Kirjat-huzoth." 

-'  The  term  implies  sacrificing.    It  was  usual  to  give  of  the  Tictim  to  others  that  they  might  eat  of  it. 

^  Where  idolatry  was  practised.  ^  L.  "  A  portion." 

'  P.  "  Every."  It  appears  that  these  altars  were  erected  to  the  true  God,  whose  name  is  employed  in  the 
various  passages  when  Divine  communications  are  sought.  The  high  places,  though  used  for  the  worship 
of  Baal,  were  in  this  instance  used  for  worshipping  God.  Saariflces  were  offered  up  in  all  nations  in  con- 
formity with  primitive  tradition,  which  directed  them  to  God,  the  true  and  eternal. 

"  Reveal  Himself. 

*  "'35y.  P.  "To  a  high  place."  II.  thinks  it  means  a  level  part  of  the  hill,  from  which  there  was  a 
good  view. 


428  THE    BOOK    OF    NUMBERS. 

speaking  to  him,  said :  I  have  erected  seven  altars,  and  have  laid  on 
every  one  a  calf  and  a  ram. 

5.  And  the  Lord  put  the  word  in  his  mouth,  and  said :  Return  to 
Balac,  and  thus  shalt  thou  speak. 

6.  Returning  he  found  Balac  standing  by  his  burnt-offering,  with 
all  the  princes  of  the  Moabites  : 

7.  And  taking  up  his  parable,^  he  said :  Balac,  king  of  the  Moab- 
ites, hath  brought  me  from  Aram,^  from  the  mountains  of  the  east : 
Come,  said  he,  and  curse  me  Jacob  :  make  haste  and  detest^  Israel. 

8.  How  shall  I  curse  Am,  whom  God  hath  not  cursed  ?  By  what 
means  should  I  detest  liim^  whom  the  Lord  detesteth  not  ? 

9.  From  the  tops  of  the  rocks^  I  see  him,  and  from  the  hills  behold 
him.  This  people  shall  dwell  alone,  and  it  shall  not  be  reckoned 
among  the  nations.^ 

10.  Who  can  count  the  dust  of  Jacob,  and  know  the  number  of  the 
stock^  of  Israel  ?  Let  my  soul  die  the  death  of  the  just,^^  and  my  last 
end  be  like  to  theirs. 

11.  And  Balac  said  to  Balaam  :  What  is  it  that  thou  doest  ?  I  sent 
for  thee  to  curse  my  enemies :  and  thou  on  the  contrary  blessest 
them. 

12.  He  answered  him :  Can  I  speak  anything  else  but  what  the 
Lord  commandeth  ? 

13.  Balac  therefore  said :  Come  with  me  to  another  place  from 
whence  thou  mayest  see  part  of  Israel,  and  canst  not  see  them  all  '}^ 
curse  them  thence. 

14.  And  when  he  had  brought  him  to  a  high  place,^^  upon  the  top 
of  Mount  Phasga,  Balaam  built  seven  altars,  and  laying  on  every  one 
a  calf  and  a  ram, 

15.  He  said  to  Balac :  Stand  here  by  thy  burnt-offering,  while  I 
go  to  meet  Him, 


*  1 /IS'D-  Sententious  language,  partaking  of  prophecy,  or  otherwise  bearing  an  elevated  or  inspired 
character,  wa«  understood  by  this  term. 

'  Syria.    Probably  Aram  Soba.  "^  V.  B. 

■"  The  favorable  position  from  which  he  views  them,  disposes  him  to  pronounce  prophecies  of  a  glorioui 
character.    Qod  often  makes  external  circumstances  subservient  to  His  counsels. 

'  The  distinct  character  of  the  Jewish  nation  has  always  been  remarkable. 

"  l».  "The  number  of  the  fourth  Tparl  of  Israel."     One  of  the  great  divisions  of  the  camp  is  meant. 

*"  II.  P.  "His."  The  preceding  noun  is  in  the  plural.  The  whole  people  is  here  rc-narUed  as  an  indi- 
Tidual.  The  eight  and  contemplation  of  a  people  blesfed  by  Qod  awakens  in  Balaam  the  de.<iro  to  die  as 
just  men  die,  after  having  been  the  objects  of  Divine  favor  and  protection  during  life. 

"  lialac  hoped  for  a  change  of  the  character  of  the  predictions,  if  the  point  from  which  Balaam  viewed 
the  people,  were  less  calculated  to  excite  his  enthusiasm. 

"  P.  ••  To  the  field  of  Zophim."  L.  '-To  the  field  of  the  watchmen."  It  is  supposed  that  there  was  a 
watch-tower  on  Mount  Phasga. 


NUMBERS    XXIII.  429 

16.  And  when  the  Lord  had  met  him,  and  had  put  the  word  in  his 
mouth,  he  said :  Return  to  Balac,  and  say  to  him. 

17.  Returning,  he  found  him  standing  by  his  burnt-sacrifice,  and 
the  princes  of  the  Moabites  with  him.  And  Balac  said  to  him : 
What  hath  the  Lord  spoken  ? 

18.  But  he,  taking  up  his  parable,  said  :  Stand,^^  0  Balac,  and  give 
ear :  hear,  thou  son  of  Sephor  : 

19.  God  is  not  a  man,  that  He  should  lie,  nor  as  the  son  of  man, 
that  He  should  be  changed.  Hath  He  said  then,  and  will  He  not  do? 
hath  He  spoken,  and  will  He  not  fulfil  ?^'' 

20.  I  was  brought  to  bless  ;^^  the  blessing  I  cannot  hinder.'*^ 

21.  There  is  no  idol  in  Jacob, ^'^  neither  is  there  an  image-god^^  to 
be  seen  in  Israel.  The  Lord  his  God  is  with  him  :  and  the  shout  of 
the  king  in  him.^^ 

22.  God  hath  brought  him  out  of  Egypt,  whose  strength  is  like  to 
that  of  the  rhinoceros.^ 

23.  There  is  no  soothsaying  in  Jacob,  nor  divination  in  Israel. ^^ 
In  their  times^  it  shall  be  told  to  Jacob  and  to  Israel  what  God  hath 
wrought. 

24.  Behold,  the  people  shall  rise  up  as  a  lioness,^^  and  shall  lift  it- 
self up  as  a  lion :  it  shall  not  lie  down  till  it  devour  the  prey,  and 
drink  the  blood  of  the  slain. 

25.  And  Balac  said  to  Balaam :  Neither  curse,  nor  bless  him.^'* 

26.  And  he  said :  Did  I  not  tell  thee,  that  whatsoever  God  should 
command  me,  that  I  would  do  ? 

27.  And* Balac  said  to  him:  Come,  and  I  will  bring  thee  to  ano- 


1^  p.  "Rise  up."    He  demands  his  attention,  whilst  he  delivers  the  Divine  message. 

"  This  is  a  beautiful  expression  of  the  unchangeable  nature  of  the  Divine  counsels. 

*^  P.  "  I  have  received  the  commandmevt  to  bless."    L,  '•  The  word." 

'5  P.  "  He  hath  blessed,  and  I  cannot  reverse  it." 

»^  P.  "  He  hath  not  beheld  iniquity  in  Jacob."     H.  is  often  understood  of  idolatry. 

18  p  t;  Perverseness."  As  it  corresponds  to  the  preceding  term,  the  interpreter  explained  it  in  a  similar 
way.  Gatacker  understands  it  as  affirming,  that  God  will  not  regard  with  indifference  any  attempt 
against  Jacob. 

"  God  is  king  of  Israel.  His  favor  to  the  people  was  secured  by  their  freedom  from  idolatry,  and  they 
exult  in  His  protection.    V.  "Clangor  victoriac  regis." 

^'  P.  •'  He  hath  as  it  were  the  strength  of  the  unicorn."  This  is  but  a  feeble  image  of  Divine  power. 
The  strength  of  the  people  may  be  likened  to  that  of  the  Re'em.  L.  "God  is  to  them  like  the  heights  of 
the  Reem."  R.  understands  the  image  to  regard  the  antelope,  which  proudly  lifts  up  its  horns,  exulting 
in  its  freedom  and  agility.  When  deprived  of  one  horn  by  accident  or  force,  it  is  thought  to  have  given 
occasion  to  the  idea  of  the  unicorn. 

^'  The  people  was  then  free  from  idolatrous  practices. 

^  H.  P.  '•  According  to  the  time."    In  future  times. 

"^  The  Divine  vengeance  against  the  enemies  of  the  people  of  God  is  predicted.  The  fierceness  of  the 
lioness  in  protecting  her  young  is  a  striking  image  of  great  slaughter. 

2'  Despairing  of  inducing  him  to  curse  Israel,  Balac  is  content  that  he  abstain  from  invoking  blessings 
on  him. 


430  THE    BOOK    OF    NUMBERS. 

ther  place ;  if  peradventure  it  please  God  that  thou  mayest  curse 
them  thence.^ 

28.  And  when  he  had  brought  him  upon  the  top  of  Mount  Phogor, 
which  looketh  towards  the  wilderness, 

29.  Balaam  said  to  him :  Build  me  here  seven  altars,  and  prepare 
as  many  bullocks,  and  the  same  number  of  rams. 

30.  Balac  did  as  Balaam  had  said :  and  he  laid  a  bullock  and  a 
ram  on  every  altar. 


CHAPTER    XXIV. 

BALAAM    STILL    CONTINUES    TO    PROPHESY    GOOD    THINGS    IN    FAVOR    OF    ISRAEL. 

1.  And  when  Balaam  saw  that  it  pleased  the  Lord  that  he  should 
bless  Israel,  he  went  not  as  he  had  gone  before,  to  seek  divination  :^ 
but  setting  his  face  towards  the  desert, 

2.  And  lifting  up  his  eyes,  he  saw  Israel  abiding  in  their  tents  by 
their  tribes :  and  the  spirit  of  God  rushing  upon  him, 

3.  He  took  up  his  parable,  and  said :  Balaam  the  son  of  Beor 
saith :  The  man  whose  eye  is  stopped  up,^  saith : 

4.  The  hearer  of  the  words  of  God  saith,  he  who  hath  beheld  the 
vision  of  the  Almighty,  he  who  in  falling  hath  his  eyes  opened  :^ 

5.  How  beautiful  are  thy  tabernacles,  0  Jacob,  and  ^y  tents,  0 
Israel  !^ 

6.  As  woody  valleys,^  as  watered  gardens  near  the  rivers,  as  taber- 
nacles^ which  the  Lord  hath  pitched,  as  cedars  by  the  water-side. 

7.  Water  shall  flow  out  of  his  bucket,  and  his  seed  shall  be  in  many 


^*  lie  still  makes  the  character  of  the  predictions  depend  on  the  place  where  they  are  uttered.  Balaam 
weakly  yieldfl  to  his  will  in  regard  to  the  position,  but  is  unwilling  to  depart  from  the  line  marked 
out  by  Almighty  God. 

'  He  is  now  so  fully  sensible  of  the  Divine  will,  that  he  no  longer  deems  it  proper  to  treat  of  it  as 
doubtful. 

'  P.  '*  Whose  eyes  are  open."  Adam  Clarke  rejects  this  translation,  which,  however,  R.  defends.  The 
term  in  Chaldee  signifies  open,  whicli  in  IL  means  closed. 

*  When  the  animal  fell  under  Uaalam,  he  was  divinely  enlightened  to  see  the  angel. 

*  The  sight  of  the  Israelitic  camp,  arranged  in  exact  order,  was  beautiful. 

*  Valleys,  or  streams. 

*  P.  **  Trees  of  lign  aloes."  The  same  letters  admit  of  both  meanings :  but  this  suits  the  context 
better. 


NUMBERS    XXIV.  431 

waters  J     For  Agag  shall  his  king  be  removed,  and  his  kingdom  shall 
be  taken  away.^ 

8.  God  brought  him  out  of  Egypt ;  his  strength  is  like  that  of 
the  rhinoceros.^  They  shall  devour  the  nations  that  are  his  enemies', 
and  break  their  bones,  and  pierce  them  with  arrows. 

9.  Lying  down  he  slept  as  a  lion,  and  as  a  lioness  whom  none  dare 
rouse.^'^  He  who  blesseth  thee,  shall  also  himself  be  blessed  :  he  who 
curseth  thee,  shall  be  held  accursed. ^^ 

10.  And  Balac  being  angry  against  Balaam,  clapped  his  hands  and 
said :  I  called  thee  to  curse  my  enemies ;  and  thou  on  the  contrary 
hast  blessed  them  three  times.^^ 

11.  Return  to  thy  place. ^^  I  had  determined  indeed  greatly  to 
honor  thee,  but  the  Lord  hath  deprived  thee  of  the  honor  designed 
for  thee. 

12.  Balaam  made  answer  to  Balac :  Did  I  not  say  to  thy  messen- 
gers, whom  thou  sentest  to  me : 

13.  If  Balac  would  give  me  his  house  full  of  silver  and  gold,  I 
cannot  go  beyond  the  word  of  the  Lord  my  God,  to  utter  anything  of 
my  own  head,  either  good  or  evil ;  but  whatever  the  ]jord  shall  say, 
that  I  will  speak  ? 

14.  But  yet  when  going  to  my  people,  I  will  counsel  thee  what  thy 
people  shall  do  to  this  people  in  the  latter  days.^'* 

15.  Therefore  taking  up  his  parable,  again  he  said :  Balaam  the 
son  of  Beor  saith ;  The  man  whose  eye  is  stopped  up,  saith : 

16.  The  hearer  of  the  words  of  God  saith,  who  knoweth  the  doc- 
trine^^  of  the  Highest,  and  seeth  the  visions  of  the  Almighty,  who  in 
falling  hath  his  eyes  opened : 

17.  I  see  him,^^  but  not  now :  I  behold  him,  but  not  near.  A  STAR 
SHALL  RISE  out  of  Jacob,^''  and  a  sceptre  shall  spring  up  from  Israel ; 

'  These  are  figurative  expressions,  denoting  a  vast  posterity. 

*  P.  "  Ilis  king  shall  be  higher  than  Agag,  and  his  kingdom  shall  he  exalted."  The  king  of  the  Israel- 
ites was  exalted  above  Agag,  which  was  the  common  name  of  the  Amalekite  kings.    The  exaltation  of  the 
Israelitic  kingdom  is  foretold. 
"  Rixm.   Supra  23  :  22. 

*^  Supra  23  :  24.     The  same  image  is  employed  by  Jacob  in  regard  to  Juda.  Qen.  49  :  9. 

"  Gen.  27  :  29.  «  Repeatedly. 

"  H.  P.  "  Therefore  now  flee  thou  to  thy  place." 

^'  II.  P.  "I  will  advertise  thee  what  this  people  shall  do  to  thy  people  in  the  latter  days."  L.  "I  will 
advise  thee  against  what,"  &c.  This  indicates  the  intention  which  V.  declares.  The  text,  however,  does 
not  imply  so  much,  but  it  is  gathered  from  other  passages.  2  Pet.  2  :  15;  Jude  11 ;  Apoc.  11  :  14. 

"  V.  ♦•  Doctrinam" — who  hath  knowledge  divinely  imparted. 

'"  The  present  tense  expresses  the  prophet's  contemplation  of  a  future  and  distant  object.  David,  the 
illustrious  king  of  Israel,  conqueror  of  the  Moabites,  Idumeans,  and  other  nations,  was  presented  to  his 
vision:  but  he  was  only  the  type  of  a  greater  king,  still  more  distant— the  Messiah. 

"  A  star  rising  in  the  firmament  is  the  symbol  of  a  king,  as  the  sceptre  in  the  other  member  indicates. 
He  is  to  be  a  descendant  of  Jacob,  who  is  also  called  Israel. 


432  THE    BOOK    OF    NUMBERS. 

and  shall  strike  the  chiefs^^  of  Moab,  and  shall  destroy  all  the  chil- 
dren of  Seth.i^ 

18.  And  he  shall  possess  Idumea:  the  inheritance  of  Seir  shall 
come  to  his  enemies :  but  Israel  shall  do  manfully. 

19.  Out  of  Jacob  he  shall  come  who  shall  rule,^  and  shall  destroy 
the  remains  of  the  city.^^ 

20.  And  when  he  saw  Amalek,  he  took  up  his  parable,  and  said : 
Amalek  first^^  of  nations,  whose  latter  end  shall  be  destruction.^ 

21.  He  saw  also  the  Kenites,^^  and  took  up  his  parable,  and  said : 
Thy  habitation  indeed  is  strong :  but  though  thou  build  thy  nest"  in 
a  rock, 

22.  And  thou  be  chosen  of  the  stock  of  Ken,  how  long  shalt  thou 
be  able  to  continue  ?     For  Assur  shall  take  thee  captive. 

23.  And  taking  up  his  parable  again,  he  said :  Alas,  who  shall  live 
when  God  shall  do  these  things  ?^® 

24.  They  shall  come  in  galleys  from  Italy  f^  they  shall  overcome 
the  Assyrians,  and  shall  waste  the  Hebrews :  and  at  the  last  they 
themselves  also  shall  perish. 

25.  And  Balaam  rose  and  returned  to  his  place :  Balac  also  went 
his  way. 


•*  Onkelos,  whom  L.  follows,  so  renders  H.,  which  P.  translates  "corners." 

"  No  people  bearin<?  this  name  is  known  :  but  some  neighboring  people  mi^t  be  understood ;  or  it  may 
be  an  epithet  of  the  Moabites,  the  force  of  which  cannot  now  be  determined.    See  Jer.  48  :  45. 

2'  Supra  V.  17. 

-'  P.  "  Ilim  that  remaineth."  L.  "  Whatever  escapeth."  The  city  of  the  enemy  shall  be  utterly 
destroyed. 

^  Of  very  high  antiquity,  and  considerable  power. 

*  It  fell  under  the  power  of  Saul. 

-*  The  Kenites  were  a  pjeople  of  Mldian,  dwelling  among  the  Amalekites.  Jethro,  the  father-in-law  of 
Moses,  was  of  them.  His  posterity  settled  among  the  Israelites.  Their  country  was  by  nature  fortified, 
but  they  were  led  captives  with  the  Israelites  by  the  Assyrians. 

^^  rp  means  nest.  P. '-  Nevertheless  the  Kenite  shall  be  wasted."  V.  seems  to  have  read  IIH^  chosen: 
for  1j?3  burnt  up. 

■-■'•  This  expression  strongly  marks  the  distress  of  the  times  present  to  the  mind  of  the  prophet. 

^  Chittim  denotes  sometimes  the  inhabitants  of  Cyprus,  sometimes  the  Macedonians,  the  Italians,  and 
the  Romans  especially.  Of  these  V.  explains  it.  It  is  not  easy  to  determine  the  events  which  are  here 
foretold. 


NUMBERS    XXV.  433 


CHAPTER    XXV. 

THE   PEOPLE   FALL   IXTO    FORNICATION'   AND    IDOLATRY;    FOR   WHICH   TWENTY-FOUR 
THOUSAND    ARE    SLAIN.      THE    ZEAL    OF    PHINEES. 

1.  And  Israel  at  that  time  abode  in  Settim  -}  and  the  people  sinned 
with  the  daughters  of  Moab,^ 

2.  Who  called  them  to  their  sacrifices.  And  they  ate  of  them  and 
adored  their  gods.^ 

3.  And  Israel  was  initiated*  to  Beelphegor :  upon  which  the  Lord 
being  angry, 

4.  Said  to  Moses :  Take  all  the  princes  of  the  people,^  and  hang 
them  up  on  gibbets  against  the  sun :  that  My  fury  may  be  turned 
away  from  Israel. 

5.  And  Moses  said  to  the  judges  of  Israel :  Let  every  man  kill  his 
neighbors,^  who  have  been  initiated  to  Beelphegor. 

6.  And  behold,  one  of  the  children  of  Israel  went  in  before  his 
brethren  to  a  harlot  of  Midian,  in  the  sight  of  Moses,  and  of  all  the 
children  of  Israel,  who  were  weeping  before  the  door  of  the  taber- 
nacle. 

7.  And  when  Phinees  the  son  of  Eleazar  the  son  of  Aaron  the 
priest  saw  it,  he  rose  up  from  the  midst  of  the  multitude,  and  taking 
a  dagger, 

8.  Went  in  after  the  Israelite  into  the  brothel-house,''  and  thrust 
both  of  them,  the  man  and  the  woman,  through  the  body.  And  the 
scourge  ceased  from  the  children  of  Israel  : 

9.  And  there  were  slain  four  and  twenty  thousand  men.^ 

10.  And  the  Lord  said  to  Moses : 


*  Abel-Shittim  was  the  forty-second  and  last  mansion  in  the  desert.  Names  are  often  given  in  an 
abridged  form.  ^  Infra  23  :  49. 

'  Licentiousness  prepared  the  way  for  idolatry.  Female  influence  is  generally  effectual  for  evil,  some- 
times  for  good.    Balaam  had  suggested  this  snare.    Apoc.  2  :  14. 

*  "Joined  himself  unto"— devoted  himself.  Josue  22  :  17. 

*  The  princes  were  foremost  in  the  scandal,  and  were  therefore  made  examples  of  justice.     Deut.  4  :  3. 
"  Exod.  32  :  27.    The  judges  were  directed  to  proceed  summarily  in  a  case  of  itself  manifest.   Moses,  in 

the  name  of  God,  authorized  this  departure  from  ordinary  forms. 

'  n3p-  P.  "  Tent"— an  alcove.  This  shameless  licentiousness  provoked  chastisement.  Ps.  105  :  SO  ; 
1  Mac.  2  :  26  ;  1  Cor.  10  :  8.  Phinees  was  moved  by  zeal  for  the  Divine  honor,  and  the  act  met  special 
approval. 

*  The  punishment  was  awful :  but  it  is  probable  that  the  plague,  which  was  Divinely  sent,  swept  away 
most  of  them.  St.  Paul  numbers  23,000, 1  Cor.  10  :  8,  probably  omitting  those  who  underwent  legal 
punishment. 

28 


434  THE    BOOK    OF    NUMBERS. 

11.  Phinees,  the  son  of  Eleazar  the  son  of  Aaron  the  priest,  hath 
turned  away  My  wrath  from  the  children  of  Israel  :^  because  he  was 
moved  with  My  zeal  against  them,  that  I  Myself  might  not  destroy 
the  children  of  Israel  in  My  zeal. 

12.  Therefore  say  to  him :  Behold,  I  give  him  My  covenant  of 
peace,^^ 

13.  And  the  covenant  of  the  priesthood  forever  shall  be  both  to 
him  and  his  seed ;  because  he  hath  been  zealous  for  his  God,  and  hath 
made  atonement  for  the  wickedness  of  the  children  of  Israel. 

14.  And  the  name  of  the  Israelite,  who  was  slain  with  the  woman 
of  Midian,  was  Zambri  the  son  of  Salu,  a  prince  of  the  kindred  and 
tribe  of  Simeon." 

15.  And  the  Midianite  Avoman,  who  was  slain  with  him,  was  called 
Cozbi  the  daughter  of  Sur,  a  most  noble  prince  among  the  Midian- 
ites. 

16.  And  the  Lord  spake  to  Moses,  saying : 

17.  Attack  the  Midianites^^  and  slay  them : 

18.  Because  they  also  have  acted  like  enemies  against  you,  and 
have  beguiled  you  by  the  idol  Phogor,  and  by  Cozbi  their  sister,  a 
daughter  of  a  prince  of  Midian,  who  was  slain  in  the  day  of  the 
plague  for  the  sacrilege  of  Phogor. 


CHAPTER   XXVI. 


THE   PEOPLE    ARE    AGAIN    NUMBERED    BY   THEIR    TRIBES    AND    FAMILIES. 

1.  After  the  blood  of  the  guilty  was  shed,*  the  Lord  said  to  Moses 
and  to  Eleazar  the  son  of  Aaron,  the  priest : 

»  But  for  the  atonement  which  Phinees  ofTered  for  the  pablie  disorden  by  his  interposition,  the  Divine 
vengeance  would  have  been  fur  more  severe. 

'"  Eccli.  45  :  00;  1  Mac.  2  :  54.  The  grant  of  the  permanence  of  the  priesthood  in  his  lino  was  an  act 
of  favor,  and  a  blessing,  which  wa.s  appropriately  styled  a  covenant  of  peace,  since  this  term  implied  every 
blessing  and  advantage.  The  high  priesthood  already  belonged  to  Phinees,  as  the  eldest  son  of  Aaron, 
but  it  was  confirmed  to  him  on  this  occasion.  It,  however,  passed  afterwards  to  the  family  of  Ithamar. 
and  remained  in  it  for  a  liundrcd  years.  The  promise,  then-fore,  was  not  absolute,  but  conditional.  The 
priesthood  was  restored  to  the  family  of  Phinees,  in  the  time  of  Solomon,  when  Sadoc,  of  that  family,  was 
made  prie.nt.    3  Kings  2  :  33. 

"  His  station  aggravated  his  crime. 

'-  V,  *'  IJo.ttes  vofl  sentiant."  II.  has  only  one  verb,  which  means  to  harass.  1*.  "Vex."'  2)>fra  81  :  2. 
The  word  is  repeated  in  the  next  verse.  This  order,  and  the  fact  that  the  woman  slain  was  a  Midianite, 
justify  us  in  considering  this  people  as  deeply  participating  in  the  crime. 

'  II.  P.  "  After  the  plague."    V.  expresses  it  freely. 


N  U  M  B  E  11  S     XXVI.  485 

2.  Number  the  whole  sum  of  the  children  of  Israel  from  twenty 
years  old  and  upward,^  by  their  houses  and  kindred,  all  who  are  able 
to  go  forth  to  war. 

3.  Moses,  therefore,  and  Eleazar  the  priest,  heing  in  the  plains  of 
Moab,  upon  the  Jordan,  over  against  Jericho,  spake  to  those  who 
were 

4.  From  twenty  years  old  and  upward,  as  the  Lord  commanded  :^ 
and  this  is  the  number  of  them : 

5.  Ruben  the  first-born  of  Israel.*  His  sons  were  Henoch,  of  whom 
is  the  family  of  the  Henochites :  and  Phallu,  of  whom  is  the  family 
of  the  Phalluites : 

6.  And  Hesron,  of  whom  is  the  family  of  the  Hesronites :  and 
Charmi,  of  whom  is  the  family  of  the  Charmites. 

7.  These  are  the  families  of  the  stock  of  Ruben :  whose  number 
was  found  to  be  forty-three  thousand  seven  hundred  and  thirty. 

8.  The  son  of  Phallu  was  Eliab. 

9.  His  sons  were  Namuel  and  Dathan  and  Abiron.  These  are 
Dathan  and  Abiron  the  princes  of  the  people,  who  rose  against  Moses 
and  Aaron  in  the  sedition  of  Core,  when  they  rebelled  against  the 
Lord :' 

10.  And  the  earth  opening  her  mouth  SAvallowed  up  Core,  many 
others  dying,  when  the  fire  burned  two  hundred  and  fifty  men.  And 
a  great  miracle  was  wrought,^ 

11.  That  when  Core  perished,  his  sons  did  not  perish.^ 

12.  The  sons  of  Simeon  by  their  kindred :  Namuel,^  of  him  is  the 
family  of  the  Namuelites :  Jamin,  of  him  is  the  family  of  the  Jamin- 
ites :  Jachin,  of  him  is  the  family  of  the  Jachinites  : 

13.  Zare,  of  him  is  the  family  of  the  Zarites :  Saul,  of  him  is  the 
family  of  the  Saulites. 

14.  These  are  the  families  of  the  stock  of  Simeon,  of  which  the 
whole  number  was  twenty-two  thousand  two  hundred.^ 

-  Supra  1  :  2,  3.  This  was  the  third  time  that  the  census  was  taken.  The  gpecial  object  of  it  was,  to 
make  manifest,  that  the  menace  of  Gol  against  the  murmurers  had  been  fully  executed. 

'  II.  P.  '•  Moses  and  the  children  of  Israel,  which  went  forth  out  of  the  land  of  Egypt."  V.  omits  this, 
and  inserts  :  ''This  is  the  number  of  them." 

*  Gen.  46  :  9  :  Exod.  6  :  14;  1  Par.  5:3.  *  Supra  16  :  1. 

•^  II.  P.  "They  became  a  sign."  The  term  means  a  standard,  or  signal  raised  aloft.  Their  punishment 
aeryed  to  guard  men  against  encroachment  on  the  established  order.  It  does  not  mean  a  miracle.  The 
epithet  "  great"  is  an  addition. 

■"  They  do  not  appear  to  have  been  miraculously  preserved ;  but  not  being  partakers  in  the  crime,  they 
were  not  punished. 

^  In  the  writing  of  the  names  some  diiferences  occur,  which,  however,  are  slight,  and  evidently  acci- 
dental.  See  Gen.  46  :  10  ;  Exod.  6  :  15. 

^  They  had  been  59,300.  Probably  they  suffered  much  in  the  recent  visitation,  since  Zambri  was  of 
their  tribe. 


436  T II  EBOOKOF    NUMBERS. 

15.  The  sons  of  Gad  by  their  kindred:  Sephon,  of  him  is  the 
family  of  the  Sephonites  :  Aggi,  of  him  is  the  family  of  the  Aggites : 
Suni,  of  him  is  the  family  of  the  Sunites : 

16.  Ozni,  of  him  is  the  family  of  the  Oznites  :  Her,  of  him  is  the 
family  of  the  Herites  : 

17.  Arod,  of  him  is  the  family  of  the  Arodites :  Ariel,  of  him  is 
the  family  of  the  Arielites. 

18.  These  are  the  families  of  Grad,  of  which  the  whole  number  was 
forty  thousand  five  hundred. 

19.  The  sons  of  Juda,  Her,  and  Onan,  who  both  died  in  the  land 
of  Canaan. ^^ 

20.  And  the  sons  of  Juda  by  their  kindred  were :  Sela,  of  whom 
is  the  family  of  the  Selaites :  Phares,  of  whom  is  the  family  of  the 
Pharesites :  Zare,  of  whom  is  the  family  of  the  Zarites. 

21.  Moreover,  the  sons  of  Phares  were:  Hesron,  of  whom  is  the 
family  of  the  Hesronites :  and  Hamul,  of  whom  is  the  family  of  the 
Hamulites. 

22.  These  are  the  families  of  Juda,  of  which  the  whole  number  was 
seventy-six  thousand  five  hundred. 

23.  The  sons  of  Issachar,  by  their  kindred  :  Thola,  of  whom  is  the 
family  of  the  Tholaites  :  Phua,  of  whom  is  the  family  of  the  Phuaites  : 

24.  Jasub,  of  whom  is  the  family  of  the  Jasubites  :  Semran,  of  whom 
is  the  family  of  the  Semranites. 

25.  These  are  the  kindred  of  Issachar,  whose  number  was  sixty- 
four  thousand  three  hundred. 

26.  The  sons  of  Zabulon  by  their  kindred :  Sared,  of  whom  is  the 
family  of  the  Saredites  :  Elon,  of  whom  is  the  family  of  the  Elonites : 
Jalel,  of  whom  is  the  family  of  the  Jalelites. 

27.  These  are  the  kindred  of  Zabulon,  whose  number  was  sixty 
thousand  five  hundred. 

28.  The  sons  of  Joseph  by  their  kindred,  Manasses  and  Ephraim. 

29.  Of  Manasses  was  born  Machir,  of  whom  is  the  family  of  the 
Machiritcs.  Machir  begot  Galaad,  of  whom  is  the  family  of  the 
Galaadites." 

30.  Galaad  had  sons :  Jezer,  of  whom  is  the  family  of  the  Jezer- 
ites  :  and  Helec,  of  whom  is  the  family  of  the  Helecites  : 

31.  And  Asriel,  of  whom  is  the  family  of  the  Asrielites  :  and 
Sechem,  of  whom  is  the  family  of  the  Sechemites  : 


"  Gen.  38  :  3,  4.  "  Josue  17  :  1. 


NUMBERS    XXVI.  437 

32.  And  Semida,  of  whom  is  the  family  of  the  Semidaites :  and 
Hepher,  of  whom  is  the  family  of  the  Hepherites.^^ 

33.  And  Hepher  was  the  father  of  Salphaad,  who  had  no  sons, 
but  only  daughters,  whose  names  are  these :  Maala,  and  Noa,  and 
Hegla,  and  Melcha,  and  Thersa." 

34.  These  are  the  families  of  Manasses,  and  the  number  of  them 
fifty-two  thousand  seven  hundred. 

35.  And  the  sons  of  Ephraim  by  their  kindred  were  these:  Suthala, 
of  whom  is  the  family  of  the  Suthalaites :  Becher,  of  whom  is  the 
family  of  the  Becherites  :  Thehen,  of  whom  is  the  family  of  the  The- 
henites. 

36.  Now  the  son  of  Suthala  was  Heran,  of  whom  is  the  family  of 
the  Heranites. 

37.  These  are  the  kindred  of  the  sons  of  Ephraim :  whose  number 
was  thirty-two  thousand  five  hundred. 

38.  These  are  the  sons  of  Joseph  by  their  families.  The  sons  of 
Benjamin  in  their  kindreds :  Bela,  of  whom  is  the  family  of  the 
Belaites  :  Asbel,  of  Avhom  is  the  family  of  the  Asbelites  :  Ahiram,  of 
whom  is  the  family  of  the  Ahiramites  : 

39.  Supham,  of  whom  is  the  family  of  the  Suphamites :  Hupham, 
of  whom  is  the  family  of  the  Huphamites. 

40.  The  sons  of  Bela :  Hered,  and  Noeman.  Of  Hered,  is  the 
family  of  the  Heredites  :  of  Noeman,  the  family  of  the  Noemanites. 

41.  These  are  the  sons  of  Benjamin  by  their  kindred,  whose  num- 
ber was  forty-five  thousand  six  hundred. 

42.  The  sons  of  Dan  by  their  kindred :  Suham,  of  whom  is  the 
family  of  the  Suhamites :  these  are  the  kindred  of  Dan  by  their 
families. 

43.  Of  all  the  Suhamites,  the  number  was  sixty-four  thousand 
four  hundred. 

44.  The  sons  of  Aser  by  their  kindred :  Jemna,  of  whom  is  the 
family  of  the  Jemnaites :  Jessui,  of  whom  is  the  family  of  the  Jes- 
suites  :  Brie,  of  whom  is  the  family  of  the  Brieites. 

45.  The  sons  of  Brie  :  Heber,  of  whom  is  the  family  of  the  Heber- 
ites :  and  Melchiel,  of  whom  is  the  family  of  the  Melchielites. 

46.  And  the  name  of  the  daughter  of  Aser  was  Sara. 

47.  These  are  the  kindred  of  the  sons  of  Aser,  and  their  number 
fifty-three  thousand  four  hundred.     . 


«  Infra  27  :  1.  »  Ihid. 


438  THEBOOKOF    NUMBERS. 

48.  The  sons  of  Nephtali  by  their  kindred  :  Jesiel,  of  whom  is  the 
family  of  the  Jesielites  :   Guni,  of  whom  is  the  family  of  the  Gunites  : 

49.  Jeser,  of  whom  is  the  family  of  the  Jeserites  :  Sellem,  of  whom 
is  the  fiimily  of  the  Sellemites. 

50.  These  are  the  kindred  of  the  sons  of  Nephtali  by  their  fami- 
lies :  whose  number  was  forty-five  thousand  four  hundred. 

51.  This  is  the  sum  of  the  children  of  Israel,  that  w^ere  reckoned 
up,  six  hundred  and  one  thousand,  seven  hundred  and  thirty. 

52.  And  the  Lord  spake  to  Moses,  saying  : 

53.  To  these  shall  the  land  be  divided  for  their  possessions  ac- 
cording to  the  number  of  names. 

54.  To  the  greater  number  thou  shalt  give  a  greater  portion,  and 
to  the  fewer  a  less  :^^  to  every  one,  as  they  have  now  been  reckoned 
up,  shall  a  possession  be  delivered : 

55.  Yet  so  that  by  lot  the  land  be  divided  to  the  tribes  and 
families. 

56.  Whatever  shall  fall  by  lot,  that  shall  be  taken  by  them,  ac- 
cording as  they  are  many  or  few. 

57.  This  also  is  the  number  of  the  sons  of  Levi  by  their  families  :^'^ 
Gerson,  of  whom  is  the  family  of  the  Gersonites :  Caath,  of  whom  is 
the  family  of  the  Caathites :  Merari,  of  whom  is  the  fjimily  of  the 
Merarites. 

58.  These  are  the  families  of  Levi :  The  family  of  Lobni,  the 
family  of  Hebroni,  the  family  of  Moholi,  the  family  of  Musi,  the 
family  of  Core.     Now  Caath  begot  Amram  : 

59.  Who  had  to  wife  Jochabed  the  daughter  of  Levi,  who  was  born 
to  him  in  Egypt.  She  bare  to  her  husband  Amram  sons,  Aaron  and 
Moses,  and  Mary  their  sister. 

60.  Of  Aaron  were  born  Nadab  and  Abiu,  and  Eleazar  and  Itha- 
mar : 

61.  Of  whom  Nadab  and  Abiu  died,^^  when  they  had  offered  the 
strange  fire  before  the  Lord. 

62.  And  all  who  Avere  numbered,  were  twenty-three  thousand  males 
from  one  month  old  and  upward :  for  they  were  not  reckoned  up 
among  the  children  of  Israel,  neither  was  a  possession  given  to  them 
with  the  rest. 

63.  This  is  the  number  of  the  children  of  Israel,  who  were  en- 


"  By  comparing  the  texts  we  learn  that  lota  were  oaBt,  and  the  respective  altuation  of  the  tribes 
determined;  but  the  greater  or  lees  extent  of  their  possessions  depended  on  their  number!*. 
"  Exod.  6  :  16.  "  Lev.  10  :  1 ;  supra  3  :  4 ;  1  Par.  24  :  2. 


NUMBERS    XXVII.  439 

rolled  by  Moses  and  Eleazar  the  priest,  in  the  plains  of  Moab,  by  the 
Jordan,  over  against  Jericho. 

64.  Among  whom  not  one  was  of  those  who  were  numbered  before 
by  Moses  and  Aaron  in  the  desert  of  Sinai. 

65.  For  the  Lord  had  foretold  that  they  should  all  die  in  the  wil- 
derness. And  none  remained  of  them,  but  Caleb  the  son  of  Jephone, 
and  Josue  the  son  of  Nun.^'' 


CHAPTER    XXVII. 

THE    LAW    OF    INHERITANCE.      JOSUE    IS    APPOINTED    TO    SUCCEED    MOSES. 

1.  Then  came  the  daughters  of  Salphaad,  the  son  of  Hepher,  the 
son  of  Galaad,  the  son  of  Machir,  the  son  of  Manasses,  who  w^as  the 
son  of  Joseph :  and  their  names  are,  Maala,  and  Noa,  and  Hegla, 
and  Melcha,  and  Thersa.* 

2.  And  they  stood  before  Moses  and  Eleazar  the  priest,  and  all 
the  princes  of  the  people,  at  the  door  of  the  tabernacle  of  the  cove- 
nant, and  said : 

3.  Our  father  died  in  the  desert,  and  was  not  in  the  sedition  that 
was  raised  against  the  Lord  under  Core  ;  but  he  died  in  his  own  sin  :" 
and  he  had  no  sons.  Why  should  his  name  be  lost  to  his  family, 
because  he  had  no  son  ?  Give  us  a  possession  among  the  kinsmen  of 
our  father. 

4.  And  Moses  referred  their  cause  to  the  judgment  of  the  Lord. 

5.  And  the  Lord  said  to  him: 

6.  The  daughters  of  Salphaad  demand  a  just  thing:  give  them  a 
possession  among  their  father's  kindred,  and  let  them  succeed  him  in 
his  inheritance.^ 

7.  And  to  the  children  of  Israel  thou  shalt  speak  these  things : 

8.  When  a  man  dieth  without  a  son,  his  inheritance  shall  pass  to 
his  daughter  : 

9.  If  he  have  no  daughter,  his  brothers  shall  succeed  him  : 


"  This  was  a  most  striking  fulfilment  of  the  Divine  menace.  1  Cor.  10  :  5. 

*  Supra  26  :  .32,  .33 ;  infra  36  :  1 ;  .los.  17  :  1. 

^  The  sin.s  are  meant,  to  which  men  individually  are  subject,  or  the  sin  of  murmuring,  in  which  he 
may  have  participated. 

'  This  liberal  and  just  disposition  was  accompanied  with  the  condition,  that  they  should  not  marry 
out  of  their  tribe. 


440  THE    BOOK    OF    NUMBERS. 

10.  And  if  he  have  no  brothers,  ye  shall  give  the  inheritance  to 
the  brothers  of  his  father  : 

11.  But  if  he  have  no  uncles  by  the  father,  the  inheritance  shall 
be  given  to  those  who  are  the  next  akin.  And  this  shall  be  to  the 
children  of  Israel  a  perpetual  law,"*  as  the  Lord  commanded  Moses. 

12.  The  Lord  also  said  to  Moses :  Go  up  into  this  mountain  Aba- 
rim,^  and  view  thence  the  land  which  I  give  to  the  children  of  Israel. 

13.  And  when  thou  hast  seen  it,  thou  also  shalt  go  to  thy  people,* 
as  thy  brother  Aaron  is  gone : 

14.  Because  ye  oflfended  Me  in  the  desert  of  Sin  in  the  strife  of 
the  multitude,  neither  would  ye  sanctify  Me  before  them  at  the  water. 
This  is  the  water  of  strife  in  Cades  of  the  desert  of  Sin.^ 

15.  And  Moses  answered  Him: 

16.  May  the  Lord,  the  God  of  the  spirits  of  all  flesh,^  provide  a 
man  to  be  over  this  multitude : 

Hi  And  to  go  out  and  enter  in  before  them,  and  lead  them  out,  or 
bring  them  in :  lest  the  people  of  the  Lord  be  as  sheep  without  a 
shepherd. 

18.  And  the  Lord  said  to  him  :  Take  Josue  the  son  of  Nun,  a  man 
in  whom  is  the  Spirit,  and  put  thy  hand  upon  him.^ 

19.  And  he  shall  stand  before  Eleazar  the  priest  and  all  the  mul- 
titude : 

20.  And  thou  shalt  give  him  precepts  in  the  sight  of  all,  and  part 
of  thy  glory,^*^  that  all  the  congregation  of  the  children  of  Israel  may 
hear  him. 

21.  If  anything  be  to  be  done,  Eleazar  the  priest  shall  consult  the 
Lord  for  him.'^  He  and  all  the  children  of  Israel  with  him,  and  the 
rest  of  the  multitude,  shall  go  out  and  go  in  at  his  word. 

22.  Moses  did  as  the  Lord  commanded.  And  when  he  had  taken 
Josue,  he  set  him  before  Eleazar  the  priest,  and  all  the  assembly  of 
the  people. 


*  A  fixed  principle  and  law.    V.  "  Sanctum  Ipkc  perpetua." 

*  Deut.  32  :  49.  It  is  also  called  Pisguh  nnd  Nel;o,  which  were  different  portions  of  the  same  range  of 
mountains.  The  name  Abarim,  which  means  passages,  was  given  them  from  their  vicinity  to  the  passage 
of  the  Jordan  leading  towards  Jericho. 

'  The  exclusion  from  the  promised  land  was  a  severe  punishment  for  Moses,  who  had  led  the  people 
forward  during  so  many  years,  amidst  the  greatest  trials.  Death  is  .«poken  of  as  a  Journey  to  the  place 
where  his  ancestors  await  his  coming. 

■•  Supra  20  :  12 ;  Deut.  32  :  61.  •  Supra  16  :  22. 

"  Deut.  3  :  21.    This  mode  of  signifying  the  communication  of  power  is  very  ancient. 

'°  lie  was  not  to  appear  clothed  with  such  high  attributes  as  Moses,  although  he  exercised  the  authority 
of  a  leader  and  ruler  of  the  people. 

"  Josue  ordinarily  had  rccourtse  to  the  priest  to  know  the  DiTine  will,  by  means  of  the  Urim.  II.  P. 
Moses  addressed  Qod  directly. 


NUMBERS    XXVIII.  441 

23.  And  laying  his  hands  on  his  head,  he  repeated  all  things  that 
the  Lord  commanded. 


CHAPTER    XXYIII. 

SACRIFICES   ARE   APPOINTED   AS   WELL    FOR    EVERY   DAY    AS    FOR    SABBATHS,    AND 

OTHER    FESTIVALS. 

1.  The  Lord  also  said  to  Moses : 

2.  Command  the  children  of  Israel,  and  say  to  them  :  Offer  ye  My 
oblation  and  My  bread,^  and  fire  sacrifice  of  most  sweet  odor,  in  their 
due  seasons. 

3.  These  are  the  fire  sacrifices  which  ye  shall  offer :  Two  lambs  of 
a  year  old  without  blemish  every  day  for  the  perpetual  holocaust  :^ 

4.  One  ye  shall  offer  in  the  morning,^  and  the  other  in  the  evening  :^ 

5.  And  the  tenth  part  of  an  ephah  of  flour,  which  shall  be  tem- 
pered with  the  purest  oil,  of  the  measure  of  the  fourth  part  of  a  hin. 

6.  It  is  the  continual  holocaust  which  ye  offered  in  Mount  Sinai 
for  a  most  sweet  odor  of  a  sacrifice  by  fire  to  the  Lord.* 

7.  And  for  a  libation  ye  shall  offer  of  wine  the  fourth  part  of  a  hin 
for  every  lamb  in  the  sanctuary  of  the  Lord. 

8.  And  ye  shall  offer  the  other  lamb  in  like  manner  in  the  evening 
as  the  oblation  of  the  morning,^  and  of  the  libations  thereof,  an  oblation 
of  most  sweet  odor  to  the  Lord. 

9.  And  on  the  sabbath  day,''  ye  shall  offer  two  lambs  of  a  year  old 
without  blemish,  and  two  tenths  of  flour  tempered  with  oil,  as  an 
oblation,  and  the  libations 

10.  Which  regularly  are  poured  out  every  sabbath  for^  the  per- 
petual holocaust. 

11.  And  on  the  first  day  of  the  month  ye  shall  offer  a  holocaust  to 
the  Lord,  two  bullocks  of  the  herd,  one  ram,  and  seven  lambs,  of  a 
year  old,  without  blemish, 


*  This  term  is  here  applied  to  the  flesh  of  victims,  which  is  like  the  food  of  God,  because  offered  to  Him. 
Lev.  3:11;  21  :  6. 

2  Exod.  29  :  38.  =»  Before  all  other  victims.  *  After  all  other  victims. 

*  It  had  been  omitted  during  thirty-eight  j'ears,  from  the  time  of  its  being  first  offered  in  Sinai. 
Lev.  9  :  5. 

"  V.  "Juxtaomnem  ritum  sacrificii  matutini." 

''  These  two  lambs  were  in  addition  to  those  offered  daily.    Matt.  12  :  5.    See  also  v.  13,  20,  28. 

»  U.  P.  •'  Beside." 


442  THE    BOOK    OF    NUMBERS. 

12.  And  three  tenths  of  flour  tempered  with  oil  for  an  oblation  for 
every  bullock :  and  two  tenths  of  flour  tempered  with  oil  for  every  ram : 

13.  And  the  tenth  of  a  tenth  of^  flour  tempered  with  oil,  as  an  ob- 
lation for  every  lamb.  It  is  a  holocaust  of  most  sweet  odor  and  an 
offering  by  fire  to  the  Lord. 

14.  And  these  shall  be  the  libations  of  wine  that  are  to  be  poured 
out  for  every  victim :  Half  a  hin  for  every  calf,  a  third  for  a  ram, 
and  a  fourth  for  a  lamb.  This  shall  be  the  holocaust  for  every  month, 
as  they  succeed  one  another  in  the  course  of  the  year. 

15.  A  buck-goat  also  shall  be  offered  to  the  Lord  for  a  sin-off*ering, 
over  and  above  the  perpetual  holocaust  with  its  libations. 

16.  And  in  the  first  month,  on  the  fourteenth  day  of  the  month, 
shall  be  the  passover  of  the  Lord,^^ 

IT.  And  on  the  fifteenth  day  the  solemn  feast :  seven  days  shall 
they  eat  unleavened  bread. 

18.  And  the  first  day  of  them  shall  be  venerable  and  holy  '}^  ye 
shall  not  do  any  servile  work  therein. 

19.  And  ye  shall  off'er  a  sacrifice  made  by  fire,  a  holocaust  to  the 
Lord,  two  bullocks  of  the  herd,  one  ram,  seven  lambs  of  a  year  old, 
without  blemish : 

20.  And  for  the  oblations  of  every  one  three  tenths  of  flour  which 
shall  be  tempered  with  oil,  to  every  calf,  and  two  tenths  to  every 
ram, 

21.  And  the  tenth  of  a  tenth  to  every  lamb ;  that  is  to  say,  to  all 
the  seven  lambs : 

22.  And  one  buck -goat  for  a  sin-offering,  to  make  atonement  for 
you, 

23.  Besides  the  morning  holocaust  which  ye  shall  always  off'er. 

24.  So  shall  ye  do  every  day  of  the  seven  days  for  the  food  of  the 
fire,  and  for  a  most  sweet  odor  to  the  Lord,  which  shall  rise  from  the 
holocaust,  and  from  the  libations  of  each.^^ 

25.  The  seventh  day  also  shall  be  most  solemn  and  holy  unto  you : 
ye  shall  do  no  servile  work  therein. 

26.  The  day  also  of  first-fruits,  when,  after  the  weeks  are  accom- 
plished, ye  shall  offer  new  fruits  to  the  Lord,  shall  be  venerable  and 
holy :  ye  shall  do  no  servile  work  therein. 

27.  And  ye  shall  offer  a  holocaust  for  a  most  sweet  odor  to  the 


"  The  measurtt  called  auaron  was  the  tenth  part  of  an  ephah,  which  was  the  tenth  part  of  a  cor. 
w  Exod.  12:18;  L«>v.  23  :  6. 

"  II.  P,  "  An  holy  convocation" — a  holy  assembly ;  also  v.  25,  26. 
"  The  last  clause  is  difft-rent.  II.  P.  '•  Beside  the  continual  whole  burnt-offering,  and  his  drink-offering." 


NUMBERS     XXIX.  443 

Lord,  two  bullocks  of  the  herd,  one  ram,  and  seven  lambs  of  a  year 
old,  without  blemish  : 

28.  And  for  their  oblations  three  tenths  of  flour  tempered  with  oil 
to  every  calf,  two  to  every  ram, 

29.  The  tenth  of  a  tenth  to  every  lamb,  which  in  all  are  seven 
lambs  :  a  goat  also 

30.  Which  is  slain  for  expiation :  besides  the  perpetual  holocaust 
and  the  oblation'^  thereof. 

31.  Ye  shall  offer  them  all  without  blemish,  with  their  libations. 


CHAPTER    XXIX. 

SACRIFICKS    FOR    THE    FESTIVALS    OF    THE    SEVENTH    MONTH. 

1.  The  first  day  also  of  the  seventh  month  shall  be  venerable  and 
holy  to  you ;  ye  shall  do  no  servile  work  therein,  because  it  is  the 
day  of  the  sounding  of  trumpets.^ 

2.  And  ye  shall  offer  a  holocaust  for  a  most  sweet  odor  to  the  Lord,^ 
one  young  bullock  of  the  herd,  one  ram,  and  seven  lambs  of  a  year 
old,  without  blemish : 

3.  And  for  their  oblations^  three  tenths  of  flour  tempered  with  oil 
to  every  bullock,  two  tenths  to  a  ram : 

4.  One  tenth  to  each  lamb  of  the  seven  lambs : 

5.  And  a  buck-goat  for  a  sin-offering,  which  is  offered  for  the  ex- 
piation of  the  people,^ 

6.  Besides  thfe  holocaust  of  the  first  day  of  the  month  with  the 
oblations  thereof,  and  the  perpetual  holocaust  with  the  accustomed 
libations.  With  the  same  ceremonies,  ye  shall  offer  a  fire-sacrifice  for 
a  most  sweet  odor  to  the  Lord. 

7.  The  tenth  day  also^  of  this  seventh  month  shall  be  holy  and 


''  V.  uses  Uha  frequently  in  this  sense. 

*  Lev.  23  :  24.     At  this  period  of  the  sacred  year:  the  civil  year  commenced  in  September.    The  sound 
of  trumpets  ushered  it  in.- 

^  11.  P.  "Ye  shall  have  a  holy  convocation."    v.  7  :  12. 

=1  V.  '•  Sacrificia." 

■•  P.  '•  To  make  an  atonement  for  you." 

*  It  was  the  feast  of  expiation,  on  which  the  Israelites  in  deep  affliction  sought  Divine  mercy.    Lev. 
16:29;  23:  27. 


444  THE    BOOK    OF    NUMBEKS. 

venerable  to  you,  and  ye  shall  afflict  your  souls  :^  ye  shall  do  no  ser- 
vile work  therein. 

8.  And  ye  shall  offer  a  holocaust  to  the  Lord  for  a  most  sweet 
odor,  one  young  bullock  of  the  herd,  one  ram,  and  seven  lambs  of  a 
year  old,  without  blemish  : 

9.  And  for  their  oblations,  three  tenths  of  flour  tempered  with  oil 
to  every  bullock,  two  tenths  to  a  ram,^ 

10.  The  tenth  of  a  tenth  to  every  lamb,  which  are  in  all  seven 
lambs : 

11.  And  a  buck-goat  for  sin,  besides  the  things  that  are  wont  to  be 
offered  for  sin,  for  expiation,  and  for  the  perpetual  holocaust,  with 
their  oblation  and  libations. 

12.  And  on  the  fifteenth  day  of  the  seventh  month,^  which  shall 
be  to  you  holy  and  venerable,  ye  shall  do  no  servile  work,  but  shall 
celebrate  a  solemnity  to  the  Lord  seven  days. 

13.  And  ye  shall  offer  a  holocaust  for  a  most  sweet  odor  to  the 
Lord,  thirteen  bullocks  of  the  herd,  two  rams,  and  fourteen  lambs  of 
a  year  old,  without  blemish  :^ 

14.  And  for  their  flour-offerings  three  tenths  of  flour  tempered  with 
oil  to  every  bullock,  being  in  all  thirteen  bullocks  :  and  two  tenths  to 
each  ram,  being  two  rams, 

15.  And  the  tenth  of  a  tenth  to  every  lamb,  being  in  all  fourteen 
lambs : 

16.  And  a  buck-goat  for  sin,  besides  the  perpetual  holocaust,  and 
the  oblation  and  the  libation  thereof. 

17.  On  the  second  day  ye  shall  offer  twelve  bullocks  of  the  herd, 
two  rams,  and  fourteen  lambs  of  a  year  old,  without  blemish : 

18.  And  the  oblations  and  the  libations  for  every  one,  for  the 
bullocks  and  for  the  rams  and  for  the  lambs  ye  shall  duly  make  '}^ 

19.  And  a  buck-goat  for  a  sin-offering,  besides  the  perpetual  holo- 
caust, and  the  oblation  and  the  libation  thereof. 

20.  The  third  day  ye  shall  offer  eleven  bullocks,  two  rams,  and  four- 
teen lambs  of  a  year  old,  without  blemish  : 

21.  And  the  oblations  and  the  libations  of  every  one,  for  the 


«  Ily  fa-oting. 

■"  11.  1>.  "Of  it."    Ed.  ha8  the  plural  affix  to  the  following  noun,  but  the  singular  is  found  in  one  MS. 
and  in  Fam. 

*  Lev.  23  :  34.    The  feast  of  tabornaoleB  began  on  it,  and  continued  eight  dayf),  of  which  the  first  and 
laft  were  holjrdays. 

•  No  other  reapon  of  this  preclno  number  can  bo  asuiunod  than  the  will  of  the  Deity. 

"*  v.  *'  llite  celebrabitis."    This  includes  the  number  und  manner  prescribed,  v.  21,  24.  P.  "  According 
to  their  number,  after  the  manner." 


NUMBERS    XXIX.  445 

bullocks  and  for  the  rams  and  for  the  lambs  ye  shall  offer  according 
to  the  rite : 

22.  And  a  buck-goat  for  a  sin-offering,  besides  the  perpetual  holo- 
caust, and  the  oblation  and  the  libation  thereof. 

23.  The  fourth  day  ye  shall  offer  ten  bullocks,  two  rams,  and  four- 
teen lambs  of  a  year  old,  without  blemish : 

24.  And  the  oblations  and  the  libations  of  every  one  for  the  bul- 
locks and  for  the  rams  and  for  the  lambs  ye  shall  celebrate  in  right 
manner : 

25.  And  a  buck-goat  for  sin,  besides  the  perpetual  holocaust,  and 
the  oblation  and  the  libation  thereof. 

26.  The  fifth  day  ye  shall  offer  nine  bullocks,  two  rams,  and  four- 
teen lambs  of  a  year  old,  without  blemish : 

27.  And  the  oblations  and  the  libations  of  every  one  for  the  bul- 
locks and  for  the  rams  and  for  the  lambs  ye  shall  make  according  to 
the  rite : 

28.  And  a  buck-goat  for  sin,  besides  the  perpetual  holocaust,  and 
the  oblation  and  the  libation  thereof. 

29.  The  sixth  day  ye  shall  offer  eight  bullocks,  two  rams,  and  four- 
teen lambs  of  a  year  old,  without  blemish  : 

30.  And  the  oblations  and  the  libations  of  every  one  for  the  bul- 
locks and  for  the  rams  and  for  the  lambs  ye  shall  make  according  to 
the  rite : 

31.  And  a  buck-goat  for  a  sin-offering,  besides  the  perpetual  holo- 
caust, and  the  oblation  and  the  libation  thereof. 

32.  The  seventh  day  ye  shall  offer  seven  bullocks,  and  two  rams, 
and  fourteen  lambs  of  a  year  old,  without  blemish : 

33.  And  the  oblations  and  the  libations  of  every  one. for  the  bul- 
locks and  for  the  rams  and  for  the  lambs  ye  shall  make  according  to 
the  rite : 

34.  And  a  buck-goat  for  sin,  besides  the  perpetual  holocaust,  and 
the  oblation  and  the  libation  thereof. 

35.  On  the  eighth  day,  which  is  most  solemn,  ye  shall  do  no  servile 
work : 

36.  But  ye  shall  offer  a  holocaust  for  a  sweet  odor  to  the  Lord, 
one  bullock,  one  ram,  and  seven  lambs  of  a  year  old,  without  blemish: 

37.  And  the  oblations  and  the  libations  of  every  one  for  the  bul- 
locks and  for  the  rams  and  for  the  lambs  ye  shall  make  according  to 
the  rite : 

38.  And  a  buck-goat  for  a  sin-offering,  besides  the  perpetual  holo- 
caust, and  the  oblation  and  the  libation  thereof. 


446  THE    BOOK     OF    NUMBERS. 

39.  These  things  shall  ye  offer  to  the  Lord  in  your  solemnities : 
besides  your  vows  and  voluntary  oblations  for  holocaust,  for  oblation, 
for  libation,  and  for  victims  of  peace-offerings." 


CHAPTER   XXX. 

OF   VOWS    AND    OATHS;    AND   THEIR    OBLIGATION. 

1.  And  Moses  told  the  children  of  Israel  all  that  the  Lord  com- 
manded him  :^ 

2.  And  he  said  to  the  princes  of  the  tribes  of  the  children  of  Israel : 
This  is  what  the  Lord  hath  commanded : 

3.  If  any  man  make  a  vow  to  the  Lord,  or  bind  himself  by  an  oath, 
he  shall  not  break  his  word,  but  shall  fulfil  all  that  he  promised. ^ 

4.  If  a  woman  vow  anything,  and  bind  herself  with  an  oath,  being 
in  her  father's  house,  and  but  yet  a  girl  in  age ;  if  her  father  knew 
the  vow  which  she  hath  made,  and  the  oath  with  which  she  hath  bound 
her  soul,  and  held  his  peace,  she  shall  be  bound  by  the  vow : 

5.  Whatever  she  promised  and  sware,  she  shall  fulfil  in  deed. 

6.  But  if  her  father,  immediately  on  hearing  it,  gainsaid  it,  both 
her  vows  and  her  oaths  shall  be  void ;  neither  shall  she  be  bound  to 
what  she  promised,  because  her  father  hath  gainsaid  it.^ 

7.  If  she  have  a  husband,  and  shall  vow  anything,  and  the  word 
once  going  out  of  her  mouth,  shall  bind  her  soul  by  an  oath : 

8.  The  day  that  her  husband  shall  hear  it,  and  not  gainsay  it,  she 
shall  be  bound  to  the  vow,  and  shall  give  whatsoever  she  promised. 

9.  But  if  as  soon  as  he  heareth  he  gainsay  it,  and  make  her  pro- 
mises and  the  words  wherewith  she  hath  bound  her  soul  of  no  effect ; 
the  Lord  will  forgive  her.** 

10.  The  widow,  and  she  that  is  divorced,  shall  fulfil  whatsoever  they 
vow. 


"  The  requisitions  of  the  law  must  necessarily  bo  complied  with.    Free  gifts  might  be  added. 

'  P.  adds  this  verse  to  the  preceding  chapter. 

'  The  obligation  of  tows  appertains  to  the  natural  law. 

'  All  TOWS  of  young  girls  were  sul^ect  to  the  control  of  their  father,  who  was  presumed  to  annul  them 
only  when  they  were  rashly  made. 

*  God  did  not  hold  her  responsible,  since  the  opposition  of  the  husband  overruled  her  will,  which  was 
necessarily  subordinate  to  his  in  matters  in  themselves  free. 


NUMBERS    XXXI.  447 

11.  If  the  wife^  in  the  hous^of  her  husband  hath  bound  herself 
by  vow  and  by  oath, 

12.  If  her  husband  hear,  and  hold  his  peace,  and  doth  not  disallow 
the  promise,  she  shall  accomplish  whatsoever  she  hath  promised : 

13.  But  if  forthwith  he  gainsay  it,  she  shall  not  be  bound  by  the 
promise :  because  her  husband  gainsaid  it,  and  the  Lord  will  forgive 
her. 

14.  If  she  vow  and  bind  herself  by  oath,  to  afflict  her  soul,®  it 
shall  depend  on  the  will  of  her  husband,  whether  she  shall  do  it,  or 
not  do  it.'^ 

15.  But  if  the  husband  hearing  it  hold  his  peace,  and  defer  declar- 
ing his  mind  till  another  day ;  whatsoever  she  had  vowed  and  pro- 
mised, she  shall  fulfil :  because  immediately  as  he  heard  it,  he  held 
his  peace. 

16.  But  if  he  gainsay  it  after  he  knew  it,  he  shall  bear  her  ini- 
quity.^ 

17.  These  are  the  laws,  which  the  Lord  appointed  to  Moses  between 
the  husband  and  the  wife,  between  the  father  and  the  daughter  that 
is  as  yet  but  a  girl  in  age,  or  that  abideth  in  her  father's  house. 


CHAPTER    XXXL 

THE    MIDIANITES   ARE    SLAIN    FOR    HAVING    DRAWN    THE    PEOPLE  OF    ISRAEL    INTO    SIN. 
THE    DIVIDING    OF    THE    BOOTY. 

1.  And  the  Lord  spake  to  Moses,  saying : 

2.  Revenge  first  the  children  of  Israel  on  the  Midianites,^  and  so 
thou  shalt  be  gathered  to  thy  people.^ 


*  The  t(^xt  docs  not  express  "wife."  The  divorced  woman  seems  to  be  meant.  Vows  taken  by  her 
after  her  divorce  were  binding,  because  her  will  was  entirely  free ;  but  vows  taken  previously,  like  those 
of  other  married  women,  were  subject  to  the  will  of  her  husband. 

■^  V.  "Per  jejunium,  vel  cieterarum  rerum  abstinentiam."  This  is  an  addition,  intended  to  explain 
what  is  meant  by  afflicting  the  soul. 

*  In  matters  of  this  kind  his  right  to  annul  the  vow  was  unrestricted,  since  they  appertained  to 
domestic  life. 

*  The  responsibility  of  her  failure  to  fulfil  the  vow,  devolved  on  him.  It  was  not  sinful  to  exercise 
prudently  the  power  permitted  him  by  the  law. 

*  This  was  an  exercise  of  Divine  justice,  of  which  the  Israelites  were  made  the  executors.  The  provo- 
cation was  great,  since  they  had  been  led  by  the  Midianite  women  into  sin,  which  had  drawn  down 
Divine  vengeance. 

^  The  spirit  of  Moses  was  to  unite  with  the  spirits  of  the  departed  just.  Supra  27  :  13. 


448  THE    BOOK    OF    NUMBERS. 

3.  And  Moses  forthwith  said :  Arm  of  you  men  to  fight,  who  may 
take  the  revenge  of  the  Lord  on  the  Midianites.^ 

4.  Let  a  thousand  men  be  chosen  out  of  every  tribe  in  Israel,  to  be 
sent  to  the  war. 

5.  And  they  gave  a  thousand  of  every  tribe,  that  is  to  say,  twelve 
thousand  men  well  appointed  for  battle : 

6.  And  Moses  sent  them  with  Phinees  the  son  of  Eleazar  the 
priest :  and  he  delivered  to  him  the  holy  vessels,  and  the  trumpets  to 
sound.'* 

7.  And  when  they  had  fought  against  the  Midianites,  and  had 
overcome  them,  they  slew  all  the  men,^ 

8.  And  their  kings'^  Evi,  and  Recem,  and  Sur,  and  Hur,  and  Rebe, 
five  princes  of  the  nation :  Balaam  also  the  son  of  Beor  they  killed 
with  the  sword.'' 

9.  And  they  took  their  women  and  their  children  captives,  and  all 
their  cattle,  and  all  their  goods :  and  all  their  possessions  they  plun- 
dered : 

10.  And  all  their  cities,  and  their  villages,  and  castles,  they 
burned. 

11.  And  they  carried  away  the  booty,  and  all  that  they  had  taken, 
both  of  men  and  of  beasts. 

12.  And  they  brought  them  to  Moses,  and  Eleazar  the  priest,  and 
to  all  the  multitude  of  the  children  of  Israel.  But  the  rest  of  the 
things  for  use^  they  carried  to  the  camp  on  the  plains  of  Moab,  beside 
the  Jordan,  over  against  Jericho. 

13.  And  Moses,  and  Eleazar  the  priest,  and  all  the  princes  of  the 
congregation,  went  forth  to  meet  them  without  the  camp. 

14.  And  Moses  being  angry  with  the  chief  officers  of  the  army,  the 
captains  over  thousands,  and  the  centurions  who  were  come  from  the 
battle, 

15.  Said  :  Why  have  ye  saved  the  women  V 

16.  Are  not  these  they  who  deceived  the  children  of  Israel,  by  the 


»  Supra  25  :  17. 

*  Thf8«  BerveU  to  encourage  tlie  people  in  the  combat.     Phlnecs  was  a  fit  Itader. 

*  The  flghtinK  men.     The  race  of  Midianites  was  by  no  means  extirpatt'd.   Judges  6  :  2,  3. 

"  11.  l*.  "  And  they  slew  the  kinj^s  of  Midian  bi-sides  the  rest  of  them  that  were  slain."  V.  omita  thia 
clause.    These  kings  were  dependent  on  the  king  of  Midian. 

^  lie  was  among  the  Midianites  at  the  time  of  the  attack,  and  fell  among  the  slain.  His  ordinary 
abode  is  not  ascertained.  Covetousnefs  was  his  dominant  passion.  2  Pet  2  :  15.  His  wicked  counsel  is 
declared.    Apoc.  2  :  14 

•  Thl.s  clause  is  not  in  the  te.xt,  which  states  that  the  Israelites  brought  the  captlTes  and  prey  to  Moses 
and  Eleazar  at  the  camp.  They  advanced  in  that  direcUoD ;  but  from  the  following  Terse  it  appears  that 
those  came  forth  to  meet  them. 

•  II.  P.  "  Have  ye  saved  all  the  women  allyeT" 


NUMBERS    XXXI.  449 

counsel  of  Balaam,  and  made  you  transgress  against  the  Lord  by  the 
sin  of  Phogor,  for  which  also  the  people  was  punished  ? 

17.  Therefore  kill  all  that  are  of  the  male  sex,  even  the  children, 
and  put  to  death  the  women,  that  have  carnally  known  men  ;^^ 

18.  But  the  girls,  and  all  the  w^omen  that  are  virgins,  save  for 
yourselves  :^^ 

19.  And  stay  without  the  camp  seven  days.  He  that  hath  killed 
a  man,  or  touched  one  that  is  killed,  shall  be  purified  the  third  day, 
and  the  seventh  day.'^ 

20.  And  of  all  the  spoil,  every  garment,  or  vessel,  or  anything 
made  for  use,  of  the  skins,  or  hair  of  goats,  or  of  wood,  shall  be 
purified. 

21.  Eleazar  also  the  priest  spake  to  the  men  of  the  army,  who  had 
fought :  This  is  the  ordinance  of  the  law,  which  the  Lord  hath  com- 
manded Moses : 

22.  Gold,  and  silver,  and  brass,  and  iron,  and  lead,  and  tin, 

23.  And  all  that  may  pass  through  the  fire,  shall  be  purified  by 
fire :  but  whatever  cannot  abide  the  fire,  shall  be  purified  with  the 
water  of  expiation  :^ 

24.  And  ye  shall  wash  your  garments  the  seventh  day ;  and  being 
purified,  ye  shall  afterwards  enter  into  the  camp. 

25.  And  the  Lord  said  to  Moses : 

26.  Take  the  sum  of  the  things  which  were  taken  both  of  man  and 
beast,  thou  and  Eleazar  the  priest,  and  the  princes  of  the  multitude  : 

2T.  And  divide  the  spoil  equally,  between  those  who  fought  and 
went  out  to  the  war,  and  the  rest  of  the  multitude  ;^^ 

28.  And  separate  a  portion  to  the  Lord  from  those  who  fought  and 
were  in  the  battle,  one  of  five  hundred,  as  well  of  persons  as  of  oxen, 
and  asses,  and  sheep, 

"  See  also  Judges  21  :  11.  The  severity  of  this  decree  is  justified,  as  to  adults,  by  the  crimes  which 
provoked  it  Gross  licentiousness  and  idolatry  were  crimes  punishable  under  a  theocracy.  Childrea 
were  included  in  the  sentence,  that  the  race  might  he  diminished  in  punishment  of  the  crimes.  Death 
becomes  a  boon  for  individuals,  who  are  snatched  away  without  personal  guilt.  Women  were  justly- 
punished,  as  they  had  been  the  chief  cause  of  the  sins  of  the  Israelites.  The  virgins,  who  wei-e  probably 
distinguished  by  their  dress,  as  well  as  tender  age,  were  mercifully  excepted. 

"  This  was  to  prepare  a  better  race. 

'-  This  purification  implied  an  acknowledgment  that  bloodshedding,  even  in  obedience  to  the  Divine 
decree,  wa.s  abhorrent  to  the  feelings  which  should  be  habitually  cherished.  Athough  it  did  not  necessarily 
include  moral  stain,  it  needed  legal  expiation.  H.  P.  "Yourselves  and  your  captives."  These  were 
subjected  to  this  rite. 

"  V.  "  Expiationis."  It  alone  was  used  with  such  things  as  could  not  endure  the  fire.  Such  things 
as  could  endure  it,  were  sprinkled  with  water,  as  well  as  passed  through  the  fire.  Lev.  6  :  28^  11  :  38; 
15  :11. 

"  This  equal  division  served  to  maintain  in  the  whole  multitude,  a  community  of  interest.  As  the 
number  of  those  who  had  fought  was  only  12,000,  each  one  had  a  large  share,  since  half  of  the  whole 
spoils  was  divided  among  them,  whilst  the  other  half  was  divided  among  the  entire  multitude. 

29 


450  THE    BOOK    OF    NUMBERS. 

29.  And  give  it  to  Eleazar  the  priest,  because  thej  are  offerings 
to  the  Lord.^^ 

30.  Out  of  the  moiety  also  of  the  children  of  Israel  thou  shalt  take 
the  fiftieth  head  of  persons,  and  of  oxen,  and  asses,  and  sheep,  and 
of  all  beasts :  and  give  them  to  the  Levites  that  watch  in  the  charge 
of  the  tabernacle  of  the  Lord. 

31.  And  Moses  and  Eleazar  did  as  the  Lord  commanded. 

.    32.    And  the  spoil  which  the  army  had  taken  was  six  hundred 
seventy-five  thousand  sheep, 

33.  Seventy-two  thousand  oxen, 

34.  Sixty-one  thousand  asses  i^'^ 

35.  And  thirty-two  thousand  persons  of  the  female  sex,  who  had 
not  known  men. 

36.  And  one  half  was  given  to  those  who  had  been  in  the  battle, 
three  hundred  thirty  seven  thousand  five  hundred  sheep : 

37.  Out  of  which,  for  the  portion  of  the  Lord,  were  reckoned  six 
hundred  seventy-five  sheep. 

38.  And  out  of  the  thirty-six  thousand  oxen,  seventy-two  oxen : 

39.  Out  of  the  thirty  thousand  asses,  sixty-one  asses : 

40.  Out  of  the  sixteen  thousand  persons,  there  fell  to  the  portion 
of  the  Lord  thirty-two  souls. 

41.  And  Moses  delivered  the  number  of  the  offerings  to  the  Lord 
to  Eleazar  the  priest,  as  had  been  commanded  him, 

42.  Out  of  the  half  of  the  children  of  Israel,  which  he  had  sepa- 
rated for  them  that  had  been  in  the  battle. 

43.  But  out  of  the  half  that  fell  to  the  rest  of  the  multitude,  that 
is  to  say,  out  of  the  three  hundred  thirty-seven  thousand  ^yq  hun- 
dred sheep, 

44.  And  out  of  the  thirty-six  thousand  oxen, 

45.  And  out  of  the  thirty  thousand  five  hundred  asses, 

46.  And  out  of  the  sixteen  thousand  persons, 

47.  Moses  took  the  fiftieth  head,  and  gave  it  to  the  Levites  that 
watched  in  the  tabernacle  of  the  Lord,  as  the  Lord  commanded. 

48.  And  when  the  commanders  of  the  army,  the  captains  of  thou- 
sands, and  the  centurions  were  come  to  Moses,  they  said : 


"  T|ho  rights  of  God  are  always  malntalm'a  by  the  Jewish  lawglTer,  that  lie  may  bo  acknowledjfed  as 
the  author  of  victory.  The  portion  of  the  8poild  set  apart  for  religious  purposes  was  small.  It  was  ivot 
offered  by  way  of  sacrifice.  II.  P.  *' UeaveK>ffttriDg."  It  was  not  literally  sueh,  since  asses  could  not 
bo  offered. 

'"  Voltaire  represents  the  number  of  the  Tarious  animals  as  incredible,  and  describes  the  whole  territory 
of  Midian  as  not  exceeding  nine  8(iuare  miles ;  but  Kitto  regards  the  Midianitcs  as  a  semi-nomade  people, 
passing  from  place  to  place  with  their  Tast  flocks  in  the  neighborhood  of  MOab. 


NUMBERS    XXXII.  451 

49.  We  thy  servants  have  reckoned  up  the  number  of  the  fighting 
men  whom  we  had  under  our  hand,  and  not  so  much  as  one  was 
wanting.  ^^ 

50.  Therefore  we  ofi'er  as  gifts  to  the  Lord  what  gold  every  one  of 
us  coukl  find  in  the  booty,  in  jewels^^  and  tablets,  rings,  and  brace- 
lets, and  chains,  that  thou  mayst  intercede  with^^  the  Lord  for  us. 

51.  And  Moses  and  Eleazar  the  priest  received  all  the  gold  in 
divers  kinds, 

52.  In  weight  sixteen  thousand  seven  hundred  and  fifty  shekels,^ 
from  the  tribunes  and  from  the  centurions. 

53.  For  that  which  every  one  had  taken  in  the  booty  was  his  own. 

54.  And  that  which  was  received^^  they  brought  into  the  tabernacle 
of  the  testimony,  for  a  memorial  of  the  children  of  Israel  before  the 
Lord. 


CHAPTER    XXXIL 


THE   TRIBES   OF   RUBEN   AND    GAD,  AND    HALF    OF    THE    TRIBE    OF    MANASSES,  RECEIVE 
THEIR   INHERITANCE    ON   THE   EAST    SIDE    OF   JORDAN,  UPON  CONDITIONS    APPROVED 


OF   BY   MOSES. 


1.  And  the  sons  of  Ruben  and  Gad  had  many  flocks  of  cattle.^ 
And  when  they  saw  the  lands  of  Jazer  and  Galaad^  fit  for  feeding 
cattle, 

2.  They  came  to  Moses  and  Eleazar  the  priest,  and  the  princes  of 
the  multitude,  and  said : 

•3.  Ataroth,^  and  Dibon,  and  Jazer,  and  Nemra,  Hesebon,  and 
Eleale,  and  Saban,  and  Nebo,  and  Beon, 

4.  The  land,  which  the  Lord  smote  in  the  sight  of  the  children  of 
Israel,  is  rich  in  pasture :  and  we  thy  servants  have  very  much 
cattle : 


"  This  was  cTidence  of  the  special  protection  of  God. 
"  H.  is  understood  of  bracelets  ;  but  the  precise  meaning  is  not  certain. 
^"^  L.  P.  "  To  make  an  atonement  for  our  souls." 

^'  This  immense  amount  of  gold  is  not  beyond  belief.    The  statements  are  made  with  simplicity  and 
confidence. 
2'  The  text  is  fuller. 

'  P.  "  A  very  great  multitude  of  cattle."  "Et  erat  illis  in  jumentis  infinita  substantia."  V.  expresses 
in  two  forms  II. 

2  To  the  east  of  the  Jordan. 

'  It  was  dififerent  from  a  city  of  the  same  name  in  the  tribe  of  Ephraim. 


452  THE    BOOK    OF    NUMBERS. 

5.  If  we  have  found  favor  in  thy  sight,  give  it  to  us  thy  servants 
in  possession,  and  make  us  not  pass  over  the  Jordan.'' 

6.  And  Moses  answered  them :  What,  shall  your  brethren  go  to 
fight,  and  will  ye  sit  here  ? 

7.  Why  do  ye  overturn  the  minds^  of  the  children  of  Israel,  that 
they  may  not  dare  pass  into  the  place  which  the  Lord  hath  given 
them? 

8.  Was  it  not  thus  your  fathers  did,  when  I  sent  from  Cadesbarne 
to  view  the  land  ? 

9.  And  when  they  were  come  as  far  as  the  valley  of  the  cluster, 
having  viewed  all  the  country,  they  overturned  the  hearts  of  the  chil- 
dren of  Israel,^  that  they  should  not  enter  into  the  land  which  the 
Lord  gave  them. 

10.  And  He  sware  in  his  anger,  saying : 

11.  These  men,  who  came  up  out  of  Egypt,  from  twenty  years  old 
and  upward,  shall  not  see  the  land''  which  I  promised  with  an  oath  to 
Abraham,  Isaac,  and  Jacob  :  because  they  would  not  follow  Me, 

12.  Except  Caleb  the  son  of  Jephone  the  Cenezite,  and  Josue  the 
son  of  Nun  :  these  have  fulfilled  My  will. 

13.  And  the  Lord  being  angry  against  Israel,  led  them  about 
through  the  desert  forty  years,  until  the  whole  generation,  that  had 
done  evil  in  His  sight,  was  consumed. 

14.  And  behold,  said  he,  ye  are  risen  up  instead  of  your  fathers, 
the  offspring^  of  sinful  men,  to  augment  the  fury  of  the  Lord  against 
Israel. 

15.  For  if  ye  will  not  follow  Him,  He  will  leave  the  people  in  the 
wilderness,  and  ye  shall  be  the  cause  of  the  destruction  of  all. 

16.  But  they  coming  near,  said :  We  will  make  sheepfolds^  for 
our  cattle,  and  strong  cities  for  our  children  ;^° 

17.  And  we  ourselves  will  go  armed  and  ready  for  battle  before 
the  children  of  Israel,  until  we  bring  them  in  unto  their  places.  Our 
little  ones,  and  all  we  have,  shall  be  in  walled  cities,  for  fear  of  the 
ambushes  of  the  inhabitants. 

18.  We  will  not  return  into  our  houses,  until  the  children  of  Israel 
possess  their  inheritance : 


*  They  were  eager  to  enter  into  possession  of  their  lots  at  once. 

*  Lit.  "  Withhold  the  heart."    Why  do  you  endeavor  to  prevent  their  going? 

*  Supra  13  :  24.  ■•  Supra  24  :  29. 
•V   ''Et  alumni."    This  Is  added  by  way  of  explanation. 

»  v.  ''Et  stabula  jumentorum."    Only  one  term  is  in  H. 
'0  A  namber  of  men,  of  course,  remained  to  protect  them. 


NUMBERS    XXXII.  453 

19.  Neither  will  we  seek  anything  beyond  the  Jordan,  because  we 
have  already  our  possession  on  the  east  side  thereof. 

20.  And  Moses  said  to  them :  If  ye  do  what  ye  promise,  go  armed 
for  war  before  the  Lord :" 

21.  And  let , every  fighting  man  pass  over  the  Jordan,  until  the 
Lord  overthrow  His  enemies, 

22.  And  all  the  land  be  brought  under  Him  :  then  shall  ye  be  blame- 
less before  the  Lord,  and  before  Israel,  and  ye  shall  obtain  the  coun- 
tries which  ye  desire,  before  the  Lord. 

23.  But  if  ye  do  not  what  ye  say,  doubtless  ye  sin  against  God : 
and  know  ye  that  your  sin  shall  overtake  you. 

24.  Build  therefore  cities  for  your  children,  and  folds  and  stalls 
for  your  sheep  and  beasts :  and  do  what  ye  have  promised. 

25.  And  the  children  of  Gad  and  Ruben  said  to  Moses :  We  are 
thy  servants :  we  will  do  what  my  lord  commandeth.^^ 

26.  Our  children,  and  our  wives,  and  sheep,  and  cattle,  we  will 
leave  in  the  cities  of  Galaad : 

27.  And  we  thy  servants  all  well  armed  will  march  on  to  the  war, 
as  thou  my  lord  speakest. 

28.  Moses  therefore  commanded  Eleazar  the  priest,  and  Josue  the 
son  of  Nun,  and  the  princes  of  the  families  of  all  the  tribes  of  Israel, 
and  said  to  them : 

29.  If  the  children  of  Gad  and  the  children  of  Buben  pass  with 
you  over  the  Jordan,  all  armed  for  war  before  the  Lord,  and  the  land 
be  made  subject  to  you,  give  them  Galaad  in  possession. ^^ 

30.  But  if  they  will  not  pass  over  armed  with  you  into  the  land 
of  Canaan,  let  them  receive  places  to  dwell  in  among  you.^* 

31.  And  the  children  of  Gad  and  the  children  of  Buben  answered: 
As  the  Lord  hath  spoken  to  His^^  servants,  so  will  we  do : 

32.  We  will  go  armed  before  the  Lord  into  the  land  of  Canaan ; 
and  we  confess^^  that  we  have  already  received  our  possession  beyond 
the  Jordan. 

33.  Moses  therefore  gave  to  the  children  of  Gad  and  of  Buben, 
and  to  the  half  tribe  of  Manasses^^  the  son  of  Joseph,  the  kingdom  of 
Sehon,  king  of  the  Amorites,  and  the  kingdom  of  Og,  king  of  Basan, 
and  their  land  and  the  cities  thereof  round  about. 


"  Josue  1 :  14.  *=»  Josue  4  :  12. 

"  Deut.  3:12;  Josue  13  :  8 ;  22  :  4. 

*'  II.  P.  "  They  shall  have  possessions  among  you  in  the  land  of  Canaan." 

»  II.  P.  "Thy." 

'"  V.  is  free.    P.  "  That  the  possession  of  our  inheritance  on  this  side  Jordan  may  he  ours." 

"  This  half  tribe  shared  in  the  application. 


454  THE    BOOK    OF    NUMBERS. 

34.  And  the  sons  of  Gad  built  Dibon,  and  Ataroth,  and  Aroer, 

35.  And  Etroth,  and  Sophan,  and  Jazer,  and  Jegbaa, 

36.  And  Bethnemra,  and  Betharan,  fenced  cities,  and  folds  for 
their  cattle. 

37.  But  the  children  of  Ruben  built  Hesebon,  and  Eleale,  and 
Cariathaim, 

38.  And  Nabo,  and  Baalmeon  (their  names  being  changed)/^  and 
Sabama ;  giving  names  to  the  cities  which  they  had  built. 

39.  Moreover  the  children  of  Machir,  the  son  of  Manasses,  went 
into  Galaad,  and  wasted  it,  cutting  off  the  Amorites,  the  inhabitants 
thereof.'^ 

40.  And  Moses  gave  the  land  of  Galaad  to  Machir  the  son  of 
Manasses ;  and  he  dwelt  in  it.  ^ 

41.  And  Jair  the  son  of  Manasses  went,  and  took  the  villages 
thereof:  and  he  called  them  Havoth  Jair  [the  villages  of  Jair^]. 

42.  Nobe  also  went,  and  took  Canath  with  the  villages  thereof: 
and  he  called  it  by  his  own  name,  Nobe. 


CHAPTER   XXXIII. 

THE   MANSIONS    OR   JOURNEYS   OF   THE   CHILDREN   OP    ISRAEL   TOWARDS   THE    LAND 

OF    PROMISE. 

1.  These  are  the  mansions^  of  the  children  of  Israel,  who  went  out 
of  Egypt  by  their  troops  under  the  conduct  of  Moses  and  Aaron, 

2.  Which  Moses  wrote  down  according  to  the  places  of  their  en- 
camping,^ by  the  commandment  of  the  Lord. 

3.  Now  the  children  of  Israel  departed  from  Ramesses  the  first 
month,  on  the  fifteenth  day  of  the  first  month,  the  day  after  the  pass- 
over,  with  a  mighty  hand,^  in  the  sight  of  all  the  Egyptians, 

4.  Who  were  burying  their  first-born,  whom  the  Lord  had  slain 
(upon  their  gods  also  He  had  executed  vengeance)."* 

"  Probably  on  account  of  tbo  reference  which  they  had  to  Baal  and  other  Idols. 
"  Oen.  60  :  22.  ^  This  explanation  is  added. 

*■  II.  P.  '*  Journeys."  Thia  distinct  enumeration  of  the  various  stations  of  the  Israelites  gives  additional 
force  to  the  history.    V.  is  free. 

^  V.  "  Quee  mutabant."  This  is  inserted  to  remove  ambiguity.  The  stations  were  changed  according 
as  God  made  known  His  will. 

'  With  great  display  of  strength  and  power— with  a  mighty  force.  Exod.  12 :  37. 

*  Exod.  12  :  12.    He  flew  the  firetlings  of  such  animals  as  were  worshipped,  as  well  as  of  others. 


NUMBERS    XXXIII.  455 

5.  And  they  camped  in  Soccoth. 

6.  And  from  Soccoth  they  came  into  Etham,^  which  is  in  the  utter- 
most borders  of  the  wilderness. 

7.  Departing  thence,  they  came  over  against  Phihahiroth,^  which 
looketh  towards  Beelsephon,  and  they  camped  before  Magdalum.'' 

8.  And  departing  from  Phihahiroth,  they  passed  through  the  midst 
of  the  sea  into  the  wilderness :  and  having  marched  three  days 
through  the  desert  of  Etham,  they  camped  in  Mara.^ 

9.  And  departing  from  Mara,  they  came  into  Elim,  where  there 
were  twelve  fountains  of  waters,  and  seventy  palm-trees :  and  there 
they  camped. 

10.  But  departing  thence  also,  they  pitched  their  tents  by  the  Red 
Sea.     And  departing  from  the  Red  Sea, 

11.  They  camped  in  the  desert  of  Sin.^ 

12.  And  they  removed  thence,  and  came  to  Daphca. 

13.  And  departing  from  Daphca,  they  camped  in  Alus. 

14.  And  departing  from  Alus,  they  pitched  their  tents  in  Raphi- 
dim,®  where  the  people  wanted  water  to  drink. 

15.  And  departing  from  Raphidim,  they  camped  in  the  desert  of 
Sinai.^« 

16.  But  departing  also  from  the  desert  of  Sinai,  they  came  to  The 
Graves  of  Lust.^^ 

17.  And  departing  from  The  Graves  of  Lust,  they  camped  in  Ha- 
seroth.^^ 

18.  And  from  Haseroth  they  came  to  Rethma.^^ 

19.  And  departing  from  Rethma,  they  camped  in  Remmomphares. 

20.  And  they  departed  thence,  and  came  to  Lebna. 

21.  Removing  from  Lebna,  they  camped  in  Ressa. 

22.  And  departing  from  Ressa,  they  came  to  Ceelatha. 

23.  And  they  removed  thence,  and  camped  in  the  mountain  Sepher. 

24.  Departing  from  the  mountain  Sepher,  they  came  to  Arada. 

25.  Thence  they  went  and  camped  in  Maceloth. 

26.  And  departing  from  Maceloth,  they  came  to  Thahath. 

27.  Removing  from  Thahath,  they  camped  in  Thare. 

28.  And  they  departed  thence,  and  pitched  their  tents  in  Methca. 

29.  And  removing  from  Methca,  they  camped  in  Hesmona. 


'  Exod.  13  :  20.  "  j-^^  14  .  2.  '  lb.  15  :  22;  23  ;.27. 

*  lb.  16  :  1.     j"'0.  Not  far  from  the  Ked  Sea.  "  lb.  17  :  1. 

'0  lb.  19  :  2.  "  H.  P.  "  Kibrothha  Haarah."  '^  Supra  11  :  34. 

"  Supra  13  : 1. 


456  THE    BOOK    OF    NUMBERS. 

30.  And  departing  from  Hesmona,  they  came  to  Moseroth. 

31.  And  removing  from  Moseroth,  they  camped  in  Benejaacan, 

32.  And  departing  from  Benejaacan,  they  came  to  Mount  Gad- 
gad.^^ 

33.  Thence  they  went  and  camped  in  Jetebatha. 

34.  And  from  Jetebatha,  they  came  to  Hebrona. 

35.  And  departing  from  Hebrona,  they  camped  in  Asiongaber. 

36.  They  removed  thence,  and  came  into  the  desert  of  Sin,^^  which 
is  Cades. 

37.  And  departing  from  Cades,  they  camped  in  Mount  Hor,  in  the 
uttermost  borders  of  the  land  of  Edom. 

38.  And  Aaron  the  priest  went  up  into  Mount  Hor  at  the  com- 
mandment of  the  Lord:  and  there  he  died,  in  the  fortieth  year  of  the 
coming  forth  of  the  children  of  Israel  out  of  Egypt,  the  fifth  month, 
the  first  day  of  the  month,^^ 

39.  When  he  was  a  hundred  and  twenty-three  years  old. 

40.  And  king  Arad  the  Canaanite,  who  dwelt  towards  the  south, 
heard  that  the  children  of  Israel  were  come  to  the  land  of  Canaan. 

41.  And  they  departed  from  Mount  Hor,  and  camped  in  Salmona. 

42.  Whence  they  removed,  and  came  to  Phunon. 

43.  And  departing  from  Phunon,  they  camped  in  Oboth. 

44.  And  from  Oboth  they  came  to  Ijeabarim,  which  is  in  the  bor- 
ders of  the  Moabites. 

45.  And  departing  from  Ijeabarim,  they  pitched  their  tents  in  Di- 
bongab. 

46.  Thence  they  went  and  camped  in  Helmondeblathaim. 

47.  And  departing  from  Helmondeblathaim,  they  came  to  the 
mountains  of  Abarim  over  against  Nabo. 

48.  And  departing  from  the  mountains  of  Abarim,  they  passed  to 
the  plains  of  Moab,  by  the  Jordan,  over  against  Jericho. 

49.  And  there  they  camped  from  Bethsimoth  even  to  Abelsatim, 
in  the  plains  of  the  Moabites, 

50.  Where  the  Lord  said  to  Moses  : 

•   51.  Command  the  children  of  Israel,  and  say  to  them :  When  ye 

shall  have  passed  over  the  Jordan,  entering  into  the  land  of  Canaan, 

52.    Destroy'^  all  the  inhabitants  of  that  land,  beat  down  their 


"  Deut.  10  :  7.  »»  pV-    Near  tho  promised  land.  Supra  20  :  1. 

*'  Supra  20  :  25  ;  Deut.  32  :  60.    The  apeciflcations  of  date  and  place  mark  tho  cTcnt  as  historic. 
"  This  decree  rests  on  the  right  of  God  to  punish  crime.    II.  P.  "  Drive  out." 


NUMBERS    XXXIV.  457 

pillars,  and  break  in  pieces  their  statues,'^  and  waste  all  their  high 
places, 

53.  Cleansing  the  land  and  dwelling  in  it.  For  I  have  given  it 
you  for  an  inheritance, 

54.  And  ye  shall  divide  it  among  you  by  lot.  To  the  more  nume- 
rous ye  shall  give  a  larger  portion,  and  to  the  fewer  less.  To  every 
one  as  the  lot  shall  fall,  the  inheritance  shall  be  given.  The  pos- 
session shall  be  divided  by  the  tribes  aftd  the  families. ^^ 

55.  But  if  ye  will  not  kilP°  the  inhabitants  of  the  land,  they  that 
remain  shall  be  unto  you  as  nails  in  i/our  eyes,  and  spears  in  2/our 
sides  'J^  and  they  shall  be  your  adversaries  in  the  land  in  which  ye 
dwell. 

56.  And  whatsoever  I  had  thought  to  do  to  them,  I  will  do  to  you. 


CHAPTER    XXXIV. 


THE    LIMITS    OF    CANAAN  ;     WITH   THE    NAMES   OF    THE   MEN   THAT   SHALL   MAKE  THE 

DIVISION   OF    IT. 


1.  And  the  Lord  spake  to  Moses,  saying: 

2.  Command  the  children  of  Israel  and  say  to  them :  When  ye 
enter  into  the  land  of  Canaan,  and  it  shall  fall  to  you  for  an  inheri- 
tance, it  shall  be  bounded  by  these  limits  :^ 

3.  The  south  side  shall  begin  from  the  wilderness  of  Sin,^  which  is 
by  Edom,  and  shall  have  the  Salt  Sea^  for  its  furthest  limits  east- 
ward : 

4.  Which  border  shall  go  round  on  the  south  side  by  the  ascent  of 


"  nrji^Dj  This  is  thought  by  Simonis  to  be  put  absolutely  for  a  stone  with  engravings  of  a  super- 
stitious character.  L.  renders  it  "  statues."  DHIDDD  ^D/V  means  sunwtacra/wsa,  molten  figures.  P. 
uses  "  pictures"  and  "  molten  images :"  apparently  for  doctrinal  effect. 

*'  n.  P.  '•  According  to  the  tribes  of  your  fathers  ye  shall  inherit." 

2"  n.  P.  "  Drive  out." 

^^  The  images  of  thorns  pricking  the  eyes,  and  of  spears  piercing  the  sides  are  employed  to  signify  the 
annoyance  and  sufferings  which  the  Israelites  would  experience,  if  they  spared  the  Canaanites, 

'  The  Divine  dominion  is  exercised  in  assigning  limits  to  the  possessions  of  the  chosen  people.  The 
limits  regard  the  land  of  Canaan  strictly  so  called ;  besides  which  Tyre  and  Sidon  bore  the  name. 

■  Lake  Asphaltis.    The  bitumen  with  which  the  country  abounds,  gives  it  its  name. 


458  THE    BOOK    OF    NUMBERS. 

the  Scorpion,^  and  so  into  Senna,  and  reach  toward  the  south  as '  far 
as  Cadesbarne,  whence  the  frontiers  shall  go  out  to  the  town  called 
Adar,  and  shall  reach  as  far  asAsemona. 

5.  And  the  border  shall  go  round  from  Asemona  to  the  river  of 
Egypt,^  and  shall  end  in  the  shore  of  the  great  sea  :^ 

6.  And  the  west  side  shall  begin  from  the  great  sea ;  and  the  same 
shall  be  the  end  thereof. 

7.  But  toward  the  north  sidS  the  borders  shall  begin  from  the  great 
sea,  reaching  to  the  high  mountain.^ 

8.  From  which  they  shall  come  to  Emath,^  as  far  as  the  borders  of 
Sedada : 

9.  And  the  border  shall  go  as  far  as  Zephrona,  and  the  village  of 
Enan.     This  shall  be  the  border  on  the  north  side. 

10.  Thence  they  shall  mark  out  the  bounds  towards  the  east  side, 
from  the  village  of  Enan  unto  Sephama : 

11.  And  from  Sephama  the  bounds  shall  go  down  to  Eebla,  over 
against  the  fountain  of  Daphnis  :^  thence  they  shall  come  eastward 
to  the  sea  of  Cenereth.^*' 

12.  And  shall  reach  as  far  as  the  Jordan,  and  at  the  last  shall  be 
closed  in  by  the  Salt  Sea.  This  shall  be  your  land,  with  its  borders 
round  about. 

13.  And  Moses  commanded  the  children  of  Israel,  saying :  This 
shall  be  the  land  which  ye  shall  possess  by  lot,  and  which  the  Lord 
hath  commanded  to  be  given  to  the  nine  tribes,  and  to  the  half  tribe. 

14.  For  the  tribe  of  the  children  of  Ruben  by  their  families,  and 
the  tribe  of  the  children  of  Gad  according  to  the  number  of  their 
kindred,  and  half  of  the  tribe  of  Manasses, 

15.  Two  tribes  and  a  half  have  received  their  portion  beyond  the 
Jordan,  over  against  Jericho  at  the  east  side. 

16.  And  the  Lord  said  to  Moses : 

17.  These  are  the  names  of  the  men,  that  shall  divide  the  land  unto 
you :  Eleazar  the  priest,  and  Josue  the  son  of  Nun, 


*  H.  P.  "The  ascent  of  Akrabbim,"  Acrabatbano  is  mentioned  in  1  Mac.  t.  3.  H.  means  scorpions, 
which  are  said  to  have  abouuded  in  that  mountain. 

'  This  stream  flows  to  the  south  of  Falestino,  from  the  desert  into  the  Jtediterranean.  It  is  called  of 
Egypt,  because  the  desert  lay  towards  Egypt,  !^ome,  however,  take  it  to  be  the  eastern  branch  of  the 
Nile. 

*  The  Mediterranean.  ^  II.  P.  "  Mount  Uor." 
■  Emesa,  a  famous  city  of  Syria,  on  the  Orontes  near  Lebanon. 

*  "Daphnis"  is  not  mentioned  in  the  text,  which  has:  "on  the  east  side  of  Ain"— "/oun/«i»j."  The 
fountain  near  Keblatha  was  celebrated.  P.  "Ilazar  enan."  Josephus  mentions  Daphnes  near  the  lake 
Samochonis.   1.  4,  D.  c.  1,  n.  1. 

'°  Lake  of  Qenesareth,  sea  of  Qalilee. 


NUMBERS    XXXV.  459 

18.  And  one  prince  of  every  tribe," 

19.  Whose  names  are  these :   Of  the  tribe  of  Juda,  Caleb  the  son 
of  Jephone. 

20.  Of  the  tribe  of  Simeon,  Samuel  the  son  of  Ammiud. 

21.  Of  the  tribe  of  Benjamin,  Elidad  the  son  of  Chaselon. 

22.  ^^Of  the  tribe  of  the  children  of  Dan,  Bocci  the  son  of  Jogli. 

23.  ^^Of  the  children  of  Joseph  of  the  tribe  of  Manasses,  Hanniel 
the  son  of  Ephod. 

24.  "Of  the  tribe  of  Ephraim,  Camuel  the  son  of  Septhan. 

25.  ^^Of  the  tribe  of  Zabulon,  Elisaphan  the  son  of  Pharnach. 

26.  ^'^Of  the  tribe  of  Issachar,  Phaltiel  "the  prince,  the  son  of  Ozan. 

27.  ^^Of  the  tribe  of  Aser,  Ahiud  the  son  of  Salomi. 

28.  Of  the  tribe  of  Nephtali,  Phedael  the  son  of  Ammiud. 

29.  These  are  they  whom  the  Lord  commanded  to  divide  the  land 
of  Canaan  to  the  children  of  Israel. 


CHAPTER   XXXV. 

CITIES    ARE    APPOIXTED    FOR   THE   LEVITES  :    OF   WHICH   SIX    ARE    TO    BE    THE    CITIES 

OF    REFUGE. 

1.  And  the  Lord  spake  these  things  also  to  Moses  in  the  plains  of 
Moab  by  the  Jordan,  over  against  Jericho : 

2.  Command  the  children  of  Israel  that  they  give  to  the  Levites 
out  of  their  possessions^ 

3.  Cities  to  dwell  in,  and  their  suburbs  round  about :  that  they 
may  abide  in  the  towns,  and  the  suburbs  may  be  for  their  cattle^  and 
beasts : 

4.  Which  suburbs  shall  reach  from  the  walls  of  the  cities  outward, 
a  thousand  paces  on  every  side : 

5.  Toward  the  east  shall  be  two  thousand^  cubits  :  and  toward  the 
south  in  like  manner  shall  be  two  thousand  cubits :  toward  the  sea 


"  V.  avoids  repetitions. 

"  H,  p.  "The  prince."    This  is  wanting  in  MS.  9  K. 
"  II.  P.'"  The  prince."    It  is  wanting  in  four  MSS. 
1'  II.  P.  "The  prince."    It  is  wanting  in  80  K. 
"  H.  P.  "  The  prince."    It  is  wanting  in  84,  190  K. 
^^  H.  P.  "The  prince."    V.  has  it  afterwards. 
"  II.  P.  "The  prince."    It  is  wanting  in  136  K. 

'■  Josue  21  :  2.    This  was  done  in  consideration  of  their  not  having  received  a  share  with  the  other 
tribes.  =  H.  P.  "  And  for  their  goods."     DB'Dlh'V     Tic^e  Gen.  14  :  11, 12. 


460  THEBOOKOFNUMBERS. 

west,^  shall  be  the  same  extent :  and  the  north  side  shall  be  bounded 
with  the  like  limits :  and  the  cities  shall  be  in  the  midst,  and  the 
suburbs  without. 

6.  And  among  the  cities  which  ye  shall  give  to  the  Levites,  six 
shall  be  separated  for  refuge  to  fugitives,  that  he  who  hath  shed  blood 
may  flee  to  them  :^  and  besides  these  there  shall  be  other  forty-two 
cities, 

7.  In  all  forty-eight  with  their  suburbs. 

8.  And  of  these  cities  which  shall  be  given  out  of  the  possessions 
of  the  children  of  Israel,  from  those  who  have  many,  many  will  be 
taken ;  and  from  those  who  have  less,  fewer.  Each  shall  give  towns 
to  the  Levites  according  to  the  extent  of  their  inheritance. 

9.  The  Lord  said  to  Moses  : 

10.  Speak  to  the  children  of  Israel,  and  say  to  them :  When  ye 
shall  have  passed  over  the  Jordan  into  the  land  of  Canaan, 

11.  Determine  what  cities  shall  be  for  the  refuge  of  fugitives,  who 
have  shed  blood  against  their  will. 

12.  And  when  the  fugitive  shall  be  in  them,  the  kinsman  of  him 
that  is  slain  may  not  have  power  to  kill  him,  until  he  stand  before 
the  multitude,  and  his  cause  be  judged.^ 

13.  And  of  those  cities,  that  are  separated  for  the  refuge  of  fugi- 
tives, 

14.  Three  shall  be  beyond  the  Jordan,  and  three  in  the  land  of 
Canaan, 

15.  As  well  for  the  children  of  Israel  as  for  strangers  and  so- 
journers, that  he  who  hath  shed  blood  unintentionally  may  flee  to  them. 

16.  If  any  man  strike  with  iron,^  and  he  who  was  struck  die,  he  is 
guilty  of  murder,  and  shall  die. 

17.  If  he  throw  a  stone,  and  he  who  is  struck  die,  he  shall  be 
punished  in  the  same  manner. 

18.  If  he  who  is  struck  with  wood  die,  he  shall  be  revenged  by  the 
blood  of  him  who  struck  him. 

19.  The  kinsman  of  him  who  was  slain  shall  kill  the  murderer :  as 
soon  as  he  meeteth  him  he  shall  kill  him.^ 

20.  If  through  hatred  any  one  push  a  man,  or  fling  anything  at 
him  with  ill-design  :^ 


»  V.  •*  Quod  respiclt  ad  occidentem,"  is  inserted  by  way  of  explanation. 

*  Deut.  19  :  2;  Josuu  20  :  2.    In  eases  of  unintentional  death. 

*  The  opportunity  for  a  fair  trial  was  secured. 

**  The  use  of  a  deadly  weapon  proved  the  intention  of  inflicting  death. 

''  The  law  made  him  a  public  executor.  His  power  to  punish  was  wisely  restricted  to  the  time  at  which 
he  first  apprehended  the  murderer.  '  Deut  19  :  11. 


NUMBERS    XXXV.  461 

21.  Or  being  his  enemy,  strike  him  with  his  hand,  and  he  die,  the 
striker  shall  be  guilty  of  murder  :  the  kinsman  of  him  that  was  slain, 
as  soon  as  he  findeth  him,  shall  kill  him. 

22.  But  if  by  chance,  and  without  hatred, 

23.  And  enmity,  he  do  any  of  these  things, 

24.  And  this  be  proved  in  the  hearing  of  the  people,  and  the  cause 
be  debated  between  him  who  gave  the  blow,  and  the  next  of  kin : 

25.  The  innocent  shall  be  delivered  from  the  hand  of  the  revenger, 
and  shall  be  brought  back  by  sentence  into  the  city,  to  which  he  had 
fled  :  and  he  shall  abide  there  until  the  death  of  the  high  priest,^  who 
is  anointed  with  the  holy  oil. 

26.  If  the  murderer  be  found  without  the  limits  of  the  cities  which 
are  appointed  for  the  banished, 

27.  And  be  struck  by  him  who  is  the  avenger  of  blood,  he  who 
killeth  him  shall  not  be  guilty. 

28.  For  the  fugitive  ought  to  have  stayed  in  the  city  until  the 
death  of  the  high  priest  :^^  and  after  he  is  dead,  then  shall  the  man- 
slayer  return  to  his  own  country. 

29.  These  things  shall  be  perpetual,  and  for  an  ordinance  in  all 
your  dwellings. 

30.  The  murderer  shall  be  punished  on  testimony  of  witnesses : 
none  shall  be  condemned  upon  the  evidence  of  one  man.^^ 

31.  Ye  shall  not  take  money  of  him  who  is  guilty  of  blood  ;^^  he 
shall  die  forthwith. 

32.  ^^The  banished  and  fugitives  may  by  no  means  return  into  their 
own  cities  before  the  death  of  the  high  priest. 

33.  Defile  not  the  land  of  your  habitation,  which  is  stained  with 
the  blood  of  the  innocent :  neither  can  it  otherwise  be  expiated  but 
by  his  blood  who  hath  shed  the  blood  of  another.^^ 

34.  And  thus  shall  your  possession  be  cleansed,^^  Myself  abiding 
with  you.     For  I  the  Lord  dwell  among  the  children  of  Israel. 


'  In  case  of  death  from  excitement  of  passion,  without  malice  prepense,  the  slayer  was  to  remain  in 
exile  until  the  death  of  the  high  priest.  It  was  a  measure  of  wise  policy  to  keep  him  for  a  long  time  far 
from  the  place  where  the  misfortune  had  occurred.  The  restoration  of  civil  rights,  which  then  ensued, 
was  an  image  of  the  spiritual  privileges  which  sinners  obtain  through  the  death  of  Christ. 

*"  His  privileges  were  limited  to  the  cities  of  refuge. 

''  This  was  a  wise  restriction. 

*^  Lest  human  life  be  trifled  with,  no  mulct,  or  ransom  was  admissible  in  cases  of  murder. 

"  II.  P.  "Ye  shall  take  no  satisfaction  from  him  that  is  fled." 

*'  The  severity  of  the  law  in  requiring  blood  for  blood  was  calculated  to  prevent  deeds  of  violence. 

*'  V.  is  free.    II.  intimates  that  the  land  will  remain  defiled  if  the  murder  be  not  expiated. 


462  THE    BOOK    OF    NUMBERS. 


CHAPTER    XXXVI. 

THAT   THE   IXHERITA>X'ES   MAY   NOT    BE   ALIENATED   FROM   ONE   TRIBE   TO   ANOTHER, 
ALL   ARE    TO    MARRY    WITHIN    THEIR    OWN    TRIBES. 

1.  And  the  princes  of  the  families  of  Galaad,  the  son  of  Machir, 
the  son  of  Manasses  of  the  stock  of  the  children  of  Joseph,  came,  and 
spake  to  Moses  before  the  princes  of  Israel,  and  said  : 

2.  The  Lord  hath  commanded  thee,  mj  lord,  that  thou  shouldst 
divide  the  land  by  lot  to  the  children  of  Israel,  and  that  thou  shouldst 
give  to  the  daughters  of  Salphaad  our  brother  the  possession  due  to 
their  father : 

3.  Now  if  men  of  another  tribe  take  them  to  wife,  their  possession 
will  follow  them ;  and  being  transferred  to  another  tribe,  will  be  a 
diminishing  of  our  inheritance  ; 

4.  And  so  it  shall  come  to  pass,  that  when  the  jubilee  [that  is,  the 
fiftieth  year  of  remission],  is  come,  the  distribution  made  by  the  lots 
shall  be  confounded,  and  the  possession  of  the  one  shall  pass  to  the 
others. 

5.  Moses  answered  the  children  of  Israel,  and  said  by  the  command 
of  the  Lord :  The  tribe  of  the  children  of  Joseph  hath  spoken  rightly. 

6.  And  this  is  the  law  promulgated  by  the  Lord,  touching  the 
daughters  of  Salphaad :  Let  them  marry  to  whom  they  will,  only  so 
that  it  be  to  men  of  their  own  tribe  :^ 

7.  Lest  the  possession  of  the  children  of  Israel  be  mingled  from 
tribe  to  tribe.^  For  all  men  shall  marry  wives  of  their  own  tribe  and 
kindred : 

8.  And  all  women  shall  take  husbands  of  the  same  tribe :  that  the 
inheritance  may  remain  in  the  families,^ 

9.  And  that  the  tribes  be  not  mingled  one  with  another,  but  re- 
main so 

10.  As  they  were  separated  by  the  Lord.  And  the  daughters  of 
Salphaad  did  as  was  commanded : 


»  Tob.  7  :  14.  •  Supra  27  :  1. 

'  The  motive  limiU  the  application  of  the  law  to  cases  in  which  property  was  at  stake. 


NUMBERS    XXXVI.  463 

11.  And  Maala,  and  Thersa,  and  Hegla,  and  Melchaj  and  Noa, 
were  married  to  the  sons  of  their  uncle  by  their  father 

12.  Of  the  family  of  Manasses,  who  was  the  son  of  Joseph :  and 
the  possession  that  had  been  allotted  to  them  remained  in  the  tribe 
and  family  of  their  father. 

13.  These  are  the  commandments  and  judgments  which  the  Lord 
commanded  by  Moses  to  the  children  of  Israel,  in  the  plains  of  Moab 
upon  the  Jordan,  over  against  Jericho. 


DEUTERONOMY 


30 


INTRODUCTION 

TO    THE    BOOK    OF   DEUTERONOMY. 


This  book  is  styled  Deuteronomy,  from  the  Greek,  which  means 
"second  law,"  because  it  repeats  and  inculcates  the  law  already  de- 
livered in  the  preceding  books.  The  Rabbins  sometimes  call  it 
MiSHNE,  which  means  double,  and  is  taken  in  the  same  sense  as  the 
Greek  title.  The  Hebrews  style  it :  ^'Ulle  JIaddeharim;'' "being  the 
words  with  which  it  commences.  It  contains  the  history  of  about  five 
or  six  weeks,  from  the  beginning  of  the  eleventh  month  of  the  for- 
tieth year  after  the  coming  forth  from  Egypt,  to  the  seventh  day  of 
the  twelfth  month.  The  blessings  and  maledictions  solemnly  pro- 
nounced by  two  bands  of  Levites  assembled  on  opposite  hills,  the 
people  shouting  "Amen"  to  their  respective  invocations,  are  stated, 
with  a  view  to  encourage  obedience  to  the  law,  and  deter  from  trans- 
gression. The  great  precept  of  the  love  of  God  and  of  our  neighbor, 
which  comprises  the  whole  duty  of  man,  and  which  must  be  observed, 
in  order  to  give  value  to  external  observances,  is  distinctly  laid  down 
in  this  book.  Christ  our  Lord  is  pointed  out  as  the  great  prophet 
like  to  Moses,  whom  God  would  raise  up,  that  all  might  learn  from 
Him  the  way  of  salvation.  The  Christian  mysteries  are  foresha- 
dowed, and  under  the  letter  is  conveyed  sublime  instruction,  which  is 
developed  and  enforced  in  the  New  Testament.  This  book  terminates 
the  writings  of  the  great  lawgiver  with  the  statement  of  his  death, 
which  has  been  added,  probably  by  Josue,  who  succeeded  him  in  the 
leadership  of  the  people. 


THE 


BOOK  OF  DEUTERONOMY 


CHAPTER    I. 

A    REPETITION    OF   WHAT   PASSED   AT   SIXAI  AND  CADESBARNE  ;    AND   OF  THE   PEOPLE'S 
MURMURING   AND    THEIR   PUNISHMENT. 

1.  These  are  the  words  which  Moses  spake  to  all  Israel  beyond' 
the  Jordan,  in  the  wilderness,  in  the  plain  over  against  the  Red  Sea,^ 
between  Paran,  and  Tophel,  and  Laban,  and  Hazeroth,^  where  there  is 
very  much  gold  :'* 

2.  ^Eleven  days'  journey  from  Horeb  by  the  way  of  Mount  Seir^ 
to  Cadesbarne. 

3.  In  the  fortieth  year,  the  eleventh  month,  the  first  day  of  the 
month,  Moses  spake  to  the  children  of  Israel  all  that  the  Lord  had 
commanded  him  to  say  to  them : 

4.  After''  he  had  slain  Sehon  king  of  the  Amorites,  who  dwelt  in 
Hesebon;  and  Og  king  of  Basan,  who  abode  in  Astaroth,  and^  in 
Edrai,^ 


^  II.  is  ambiguous.  P.  "  On  this  side."  V.  "  Trans.'''  This  is  here  taken  for  the  eastern  side,  which 
is  the  more  distant  in  reference  to  us. 

-  The  text  has  no  word  for  sea.  Suph,  in  connection  with  sea,  denotes  the  Red  Sea,  but  here  being 
alone  is  thought  to  mark  a  place  so  called.  The  Red  Sea  was  far  away,  although  it  lay  in  a  direction  here 
pointed  to. 

^  This  is  different  from  a  place  of  the  same  name  on  the  way  from  Sinai  to  Cadesbarne.  Numb.  33  :  17. 

*  H.  P.  "Dizahab."  V.  gives  the  meaning  of  the  name,  given  to  the  place  on  account  of  the  abun- 
dance of  gold. 

'  The  place  where  he  spoke  was  distant  eleven  days'  journey  from  Iloreb. 

^  The  ridge  of  mountains  so  called.  ""  Numb.  21 :  24. 

*  The  conjunction  is  in  MS.  191  K.    It  is  wanting  in  ed. 
^  This  was  the  place  of  the  defeat  of  Og. 


470  THE    BOOK    OF    DEUTERONOMY. 

5.  Beyond  the  Jordan  in  the  land  of  Moab.  And  Moses  began  to 
expound  the  law,  saying  : 

6.  The  Lord  our  God  spake  to  us  in  Horeb,  saying :  Ye  have  stayed 
long  enough  in  this  mountain  : 

7.  Turn  ye/^  and  come  to  the  mountain  of  the  Amorites,"  and  to 
the  other  places  that  are  next  to  it,  the  plains  and  the  hills  and  the 
vales  towards  the  south,  and  by  the  sea-shore,^^  the  land  of  the  Ca- 
naanites,  and  of  Libanus,^^  as  far  as  the  great  river  Euphrates. ^^ 

8.  Behold,  said  he,  I  have  delivered  it  to  you :  go  in  and  possess 
it,  concerning  which  the  Lord  sware  to  your  "fathers  Abraham,  Isaac, 
and  Jacob,  that  He  would  give  it  to  them,  and  to  their  seed  after 
them. 

9.  And  I  said  to  you  at  that  time : 

10.  I  alone^^  am  not  able  to  bear  you :  for  the  Lord  your  God 
hath  multiplied  you,  and  ye  are  this  day  as  the  stars  of  heaven,  for 
multitude. 

11.  (The  Lord  God  of  your  fathers  add  to  this  number  many 
thousands,  and  bless  you  as  He  hath  spoken.) 

12.  I  alone  am  not  able  to  bear  your  business,  and  charge,  and 
differences, 

13.  Let  me  have  from  among  you  wise  and  understanding  men,  and 
approved  among  your  tribes,  that  I  may  appoint  them  your  rulers.^*^ 

14.  Then  ye  answered  me :  The  thing  is  good  which  thou  proposest 
to  do. 

15.  And  I  took  out  of  your  tribes  men  wise  and  honorable,  and 
appointed  them  rulers,  captains  over  thousands,  and  centurions,  and 
officers  over  fifties,  and  over  tens,  who  might  teach  you  all  things.^^ 

16.  And  I  commanded  them,  saying :  Hear  them,^^  and  judge  that 
which  is  just ;  whether  he  be  one  of  your  country,  or  a  stranger. 


"  The  Israelites,  some  time  after  they  had  received  the  commandments,  were  directed  to  advance 
towards  the  promised  land.    H.  P.  "  And  take  your  journey." 

'■'■  This  was  to  bo  the  southern  frontier. 

"  To  the  west.  "  To  the  north. 

"  Eastward.  The  utmost  boundaries  of  the  territory  promised  them  are  pointed  out  They  were  not 
ordered  to  advance  to  them  at  that  time. 

"  Exod.  18  :  18.  He  felt  unable  to  bear  the  entire  charge,  especially  after  his  attention  had  been  drawn 
to  it  by  his  father-] n<l aw. 

"  Whilst  allowing  the  people  to  choose  judges  and  magistrates,  Moses  reserved  to  himself  the  power  of 
confirming  their  choice  by  confirming  those  presented.  The  government  was  essentially  a  theocracy.  St. 
Thomas  of  Aquin,  nevertheless,  observes  that  all  being  eligible  to  office,  and  all  being  allowed  to  vote  for 
the  ofiicers,  the  government  in  this  respect  was  popular  and  excellent.  1,  2ae  qu.  105,  art. ).. 

"  II.  P.  "'And  officers  among  your  tribes."  Sept  YpafiftarouffayiOYtis,  officers  who  commenced  legal 
process,  like  clerks  of  court.  V.,  dropping  the  conjunction,  presents  the  last  clause  as  pointing  to  the 
action  of  the  various  classes  already  specified. 

^*  John  7  :  24.    The  hearing  of  the  parties  is  a  condition  for  a  just  Judgment. 


DEUTERONOMY    I.  471 

17.  There  shall  be  no  difference  of  persons  :^^  ye  shall  hear  the 
little  as  well  as  the  great :  neither  shall  ye  respect  any  man's  person, 
because  it  is  the  judgment  of  God.-*^  And  if  anything  seem  hard  to 
you,  refer  it  to  me,  and  I  will  hear  it.^^ 

18.  And  I  commanded^^  all  things  that  ye  were  to  do. 

19.  And  departing  from  Horeb,  we  passed  through  the  terrible  and 
vast  wilderness,  which  ye  saw,  by  the  way  of  the  mountain  of  the 
Amorites,  as  the  Lord  our  God  commanded  us.  And  when  we  were 
come  into  Cadesbarne, 

20.  I  said  to  you :  Ye  are  come  to  the  mountain  of  the  Amorites, 
which  the  Lord  our  God  giveth  us. 

21.  See  the  land  which  the  Lord  thy  God  giveth  thee  :  go  up  and 
possess  it,  as  the  Lord  our  God  hath  spoken  to  thy  fathers  :  fear  not, 
nor  be  any  way  discouraged. 

22.  And  ye  came^^  all  to  me,  and  said :  Let  us  send  men  w^ho  may 
view  the  land,  and  bring  us  word  what  way  we  shall  go  up,  and  to 
what  cities  we  shall  go. 

23.  And  because  the  saying  pleased  me,  I  sent  of  you  twelve  men, 
one  of  every  tribe  : 

24.  Who,  when  they  had  set  forward,  and  had  gone  up  to  the 
mountains,  came  as  far  as  the  Valley  of  the  Cluster :  and  having 
viewed  the  land, 

25.  Taking  of  the  fruits  thereof,  to  show  its  fertility,  they  brought 
them  to  us,  and  said :  The  land  is  good  which  the  Lord  our  God  doth 
give  us.^"* 

26.  And  ye  would  not  go  up,  but  being  disobedient  to  the  word^^ 
of  the  Lord  our  God, 

27.  Ye  murmured  in  your  tents,  and  said :  The  Lord  hateth  us, 
and  therefore  He  hath  brought  us  out  of  the  land  of  Egypt,  that  He 
might  deliver  us  into  the  hand  of  the  Amorites,  and  destroy  us. 

28.  Whither  shall  we  go  up  ?  the  messengers^^  have  terrified  our 


"  II.  p.  "  In  judgment."  Lev,  19  :  15 ;  infra  16  :  19;  Prov.  24  :  23 ;  Eccli.  42  : 1 ;  James  2  :  1. 

"^  Judgment  is  pronounced  in  the  name,  and  by  the  authority  of  God,  to  whom  the  judge  is  responsible 
for  the  justice  of  his  decision. 

2'  Moses  acted  as  a  judge  of  appeal,  whilst  he  also  took  cognizance  in  the  first  instance,  of  the  most 
weighty  causes. 

^  H.  P.  "  You  at  that  time."    A  MS.  K.  omits  the  pronoun. 

^  Numb.  13  :  3.  This  proposal  originated  in  faintheartedness,  but  was  accepted  by  Moses  from  con- 
siderations of  prudence. 

-*  This  report,  although  made  by  Josue  and  Caleb  only,  is  ascribed  to  the  twelve,  since  they  could  not 
contradict  it. 

"^  H.  P.  "  Rebelled  against  the  command."    V.  uses  increduU  for  disobedient.  Numb.  14  : 1,  2. 

^'  11.  P.  «  Our  brethren,"    V.  restricts  it. 


472  THE    BOOK    OF    DEUTERONOMY. 

hearts,  saying :  The  multitude  is  very  great,  and  taller  than  we  :  the 
cities  are  great,  and  walled  up  to  the  sky  :^^  we  have  seen  the  sons  of 
the  Anakim  there. 

29.  And  I  said  to  you :  Fear  not,  neither  he  ye  afraid  of  them : 

30.  The  Lord  God,  who  is  your  leader.  Himself  will  fight  for  you,^ 
as  He  did  in  Egypt,  in  the  sight  of  all. 

31.  And  in  the  wilderness  (as  thou  hast  seen)  the  Lord  thy  God 
hath  carried  thee,  as  a  man  is  wont  to  carry  his  little  son,^  all  the 
way  that  ye  have  come,  until  ye  came  to  this  place. 

32.  And  yet  for  all  this  ye  did  not  believe  the  Lord  your  God, 

33.  Who  went  before  you  in  the  way,  and  marked  out  the  place 
wherein  ye  should  pitch  your  tents  ;^  in  the  night  showing  you  the 
way  by  fire,  and  in  the  day  by  the  pillar  of  a  cloud. 

34.  And  when  the  Lord  had  heard  the  voice  of  your  words  He 
was  angry,  and  sware,^^  and  said : 

35.  Not  one  of  the  men  of  this  wicked  generation  shall  see^^  the 
good  land  which  I  promised  with  an  oath  to  your  fathers, 

36.  Except  Caleb  the  son  of  Jephone  :  For  he  shall  see  it ;  and  to 
him  I  will  give  the  land  upon  which  he  hath  trodden,  and  to  his  chil- 
dren, because  he  hath  followed  the  Lord.^ 

37.  ^^The  Lord  was  angry  with  me  also  on  your  account,^  and  said  : 
Thou  also  shalt  not  go  in  thither : 

38.  But  Josue  the  son  of  Nun  thy  minister,  he  shall  go  in  for  thee : 
exhort^  and  encourage  him,  and  he  shall  divide  the  land  by  lot  to 
Israel. 

39.  Your  children,  of  whom  ye  said  that  they  should  be  led  away 
captives,  and  your  sons  who  know  not  this  day  the  difference  of  good 
and  evil,*^  they  shall  go  in :  and  to  them  will  I  give  the  land,  and 
they  shall  possess  it.^ 

40.  But  return  ye  and  go  into  the  wilderness  by  the  way  of  the 
Red  Sea. 

41.  And  ye  answered  me  :^^  We  have  sinned  against  the  Lord :  we 


"  This  is  a  proverbial  way  of  expressing  the  great  height  of  the  walls.  Their  whole  language  is  marked 
by  exaggeration. 
"  God  is  represented  as  a  combatant  fighting  for  His  people. 
"  Strength  and  tenderness  are  expressed  by  this  image.  Numb.  11  :  12. 
*>  Exod.  13  :  21 ;  Numb.  14  :  14.    Like  a  general  marking  the  ground  for  encampment. 
"  This  is  said  by  way  of  accommodation  to  human  modes  of  conceiving. 

"  Numb.  14  :  23 ;  Ts.  94  :  11.  "  P.  "  He  hath  wholly  followed  the  Lord." 

3'  V.  adds :  "  Nee  miranda  indignatio  in  populum."    This  serves  as  an  introduction  to  what  follows. 
"  Their  rebellion  and  infidelity  gave  occasion  to  the  momentary  hesitancy  of  Moses. 
*"'  V.  uses  two  verbs  for  one  II.  ^  Infants. 

^  Not  having  partaken  of  the  guilt  of  the  murmurors,  they  were  exempted  ttom  their  punishment. 
«•  Numb.  14  :  40. 


DEUTEEONOMY    II.  473 

will  go  up  and  fight,  as  the  Lord  our  God  commanded.     And  when 
je  went  ready  armed  unto  the  mountain, 

42.  The  Lord  said  to  me :  Say  to  them :  Go  not  up,^"^  and  fight 
not,  for  I  am  not  with  you :  lest  ye  fall  before  your  enemies. 

43.  I  spake,  and  ye  hearkened  not :  but  resisting  the  command- 
ment of  the  Lord,  and  swelling  with  pride,^^  ye  went  up  into  the 
mountain. 

44.  And  the  Amorites  who  dwelt  in  the  mountains  coming  out  and 
meeting  you,  chased  you,  as  bees  do  :^  and  made  slaughter  of  you 
from  Seir  as  far  as  Horma. 

45.  And  when  ye  returned,  and  wept  before  the  Lord,  He  heard 
you  not :  neither  would  He  give  ear  to  you.'"^ 

46.  So  ye  abode  in  Cadesbarne  a  long  time. 


CHAPTER    IL 

THEY   ARE    FORBID    TO   FIGHT   AGAINST   THE    EUOMITES,    MOABITES,    AND    AMMONITES. 
THEIR  VICTORY   OVER   SEHON,   KING   OF    HESEBON. 

1.  And  departing  thence  we  came  into  the  wilderness  that  leadeth 
to  the  Red  Sea,  as  the  Lord  spake  to  me :  and  we  travelled  around 
Mount  Seir  a  long  time.* 

2.  And  the  Lord  said  to  me  : 

3.  Ye  have  travelled  around  this  mountain  long  enough :  go  to- 
wards the  north  :^ 

4.  And  command  thou  the  people,  saying :  Ye  shall  pass  by  the 
borders  of  your  brethren  the  children  of  Esau,  who  dwell  in  Seir,^ 
and  they  will  be  afraid  of  you. 

5.  Take  ye  then  good  heed  that  ye  stir  not  against  them,  for  I  will 
not  give  you  of  their  land  so  much  as  a  foot  breadth,  because  I  have 
given  Mount  Seir  to  Esau  for  a  possession. 


^°  lb.  42.  "  This  was  as  displeasing  as  their  pusillanimity  had  been. 

^  As  bees  swarm  to  attack  those  who  approach  their  hive. 

"  God  does  not  always  revoke  His  severe  decrees,  even  when  lie  pardons  the  penitent. 

*  The  Israelites,  after  their  defeat,  changed  their  course,  and  journeyed  in  the  direction  of  the  Red 
Sea,  making  the  circuit  of  the  mountains  of  Seir,  which  stretched  from  the  confines  of  Canaan  towards 
that  sea,  a  distance  of  seventy-five  miles.    They  did  not  go  round  and  round  a  mountain,  as  some  object. 

'^  They  were  commanded  to  take  thence  a  northern  course,  so  as  to  advance  towards  the  land  from 
which  they  had  been  receding. 

^  They  were  not  allowed  to  attack  the  Idumeans,  who  nevertheless  feared  them. 


474  THE    BOOK    OF    DEUTERONOMY. 

6.  Ye  shall  buy  meats  of  them  for  money/  and  ye  shall  eat :  ye 
shall  draw  water  for  money,  and  ye  shall  drink. 

7.  The  Lord  thy  God  hath  blessed  thee  in  every  work  of  thy 
hands  :^  the  Lord  thy  God  dwelling  with  thee,  knoweth  thy  journey, 
how  thou  hast  passed  through  this  great  wilderness  for  forty  years, 
and  thou  hast  wanted  nothing. 

8.  And  when  we  had  passed  by  our  brethren  the  children  of  Esau, 
that  dwelt  in  Seir,  by  the  way  of  the  plain  from  Elath  and  from 
Asiongaber,  we  came  to  the  way  that  leadeth  to  the  desert  of  Moab. 

9.  And  the  Lord  said  to  me :  Eight  not  against  the  Moabites,^ 
neither  go  to  battle  against  them :  for  I  will  not  give  thee  any  of 
their  land,  because  I  have  given  Ar  to  the  children  of  Lot  in  posses- 
sion. 

10.  The  Emim  first  were  its  inhabitants,  a  people  great  and  strong, 
and  so  tall,  that,  like  the  race  of  the  Anakim, 

11.  They  were  esteemed  as  giants,  and  were  like  the  sons  of  the 
Anakim.     But  the  Moabites  call  them  Emim. 

12.  The  Horim  also  dwelt  in  Seir :  who  being  driven  out  and  de- 
stroyed, the  children  of  Esau  dwelt  there,  as  Israel  did  in  the  land 
of  his  possession,  which  the  Lord  gave  him.^ 

13.  Then  rising  up  to  pass  the  torrent  Zared,  we  came  to  it. 

14.  And  the  time  that  we  journeyed  from  Cadesbarne  till  we  passed 
over  the  torrent  Zared,  was  thirty-eight  years :  until  all  the  genera- 
tion of  the  men  that  were  fit  for  war  was  consumed  out  of  the  camp,^ 
as  the  Lord  had  sworn : 

15.  His  hand  was  against  them,  that  they  should  perish  from  the 
midst  of  the  camp. 

16.  And  after  all  the  fighting  men  were  dead, 

17.  The  Lord  spake  to  me,  saying: 

18.  Thou  shalt  this  day  pass  the  borders  of  Moab,  the  city 
named  Ar : 

19.  And  when  thou  comest  nigh  the  frontiers  of  the  children  of 
Ammon,  take  heed  thou  fight  not  against  them,  nor  once  move  to 
battle  :^  for  I  will  not  give  thee  of  the  land  of  the  children  of  Ammon, 
because  I  have  given  it  to  the  children  of  Lot  for  a  possession. 


*  On  condition  of  compensating. 

»  Sam.  and  many  MSS.  support  V.    H.  P.  "Thy  hand." 
«  The  Moabites  were  also  exempted  from  attack. 

"*  The  Israelites  at  this  time  had  possession  of  the  lands  of  Sebon  and  Og,  on  the  east  side  of  the 
Jordan,  as  is  related  in/ra  c.  3. 

«  Various  scourges  took  many  out  of  life  prematurely. 

*  The  Ammonites  likewise  were  not  Included  in  the  list  of  doomed  nations.    The  Israelites,  never- 


DEUTERONOMY    II.  475 

20.  It  was  accounted  a  land  of  giants :  and  giants  formerly  dwelt 
in  it,  whom  the  Ammonites  call  Zomzommim, 

21.  A  people  great  and  many,  and  of  tall  stature,  like  the  Ana- 
kim,  whom  the  Lord  destroyed  before  their  face :  and  He  made  them 
dwell  in  their  stead, 

22.  As  He  had  done  in  favor  of  the  children  of  Esau,  that  dwelt  in 
Seir,  destroying  the  Horim,^°  and  delivering  their  land  to  them,^^ 
which  they  possess  to  this  day. 

23.  The  Hevites  also,  who  dwelt  in  Haserim  as  far  as  Gaza,  were 
expelled  by  the  Cappadocians  ;^^  who  came  out  of  Cappadocia,  and 
destroyed  them,  and  dwelt  in  their  stead. 

24.  Arise  ye,  and  pass  the  torrent  Arnon:  behold,  I  have  de- 
livered into  thy  hand  Sehon,  king  of  Hesebon,  the  Amorite,  and 
begin  thou  to  possess  his  land,  and  make  war  against  him. 

25.  This  day  will  I  begin  to  send  the  dread  and  fear  of  thee  upon 
the  nations  that  dwell  under  the  whole  heaven  ;^^  that  when  they  hear 
thy  name,  they  may  fear  and  tremble,  and  be  in  pain  like  women  in 
tr  avail.  ^^ 

26.  So  I  sent  messengers  from  the  wilderness  of  Cademoth  to 
Sehon,"  the  king  of  Hesebon,  with  peaceable  words,  saying  : 

27.  We  will  pass  through  thy  land,  we  will  go  along  by  the  high- 
way: we  will  not  turn  aside,  neither  to  the  right  hand,  nor  to  the 
left. 

28.  Sell  us  meat  for  money,  that  we  may  eat :  give  us  water  for 
money,  and  so  we  will  drink.  We  only  ask  that  thou  let  us  pass 
through.^^ 

29.  As  the  children  of  Esau  have  done,^''  who  dwell  in  Seir,  and  the 
Moabites,  who  abide  in  Ar  :  until  we  come  to  the  Jordan,  and  pass 
to  the  land  which  the  Lord  our  God  will  give  us. 

30.  And  Sehon,  the  king  of  Hesebon,  would  not  let  us  pass :  be- 
cause the  Lord  thy  God  had  hardened^^  his  spirit,  and  fixed  his  heart, 
that  he  might  be  delivered  into  thy  hands,  as  now  thou  seest. 

theless,  got  lands  which  had  appertained  to  them,  hut  which  were  actually  in  possession  of  Sehon,  king 
of  the  Amorites.  Jos.  13  :  25. 

»°  H.  P.  "  From  before  them." 

"  P.  "And  they  succeeded  them."    L.  "And  they  drove  them  out." 

^2  They  are  styled  Capthorim.    Some  take  them  to  be  Cretans,  others  Cypriots,  others  Egyptians. 

"  This  is  an  expression  of  the  general  terror. 

"  The  verb  has  this  force.  "  Numb.  21 :  21. 

*'  These  overtures  were  made  with  scarcely  any  hope  of  success. 

1''  From  this  we  learn  that  the  Idumeans  furnished  provisions  for  money.  They  nevertheless  refused 
a  passage. 

"  This  hardness  and  fixed  determination  are  ascribed  to  God,  whose  judgments  in  regard  to  the  wicked 
are  mysterious  and  impenetrable,  although  without  detriment  to  human  liberty. 


476  THE    BOOK    OF    DEUTERONOMY. 

31.  And  the  Lord  said  to  me  :^^  Behold,  I  have  begun  to  deliver 
unto  thee  Sehon  and  his  land :  begin  to  possess  it. 

32.  And  Sehon  came  out  to  meet  us  with  all  his  people  to  fight  at 
Jasa. 

33.  And  the  Lord  our  God  delivered  him  to  us  :  and  we  slew  him 
with  his  sons  and  all  his  people. 

34.  And  we  took  all  his  cities  at  that  time,  killing  the  inhabitants 
of  them,  men  and  women  and  children  :  we  left  nothing  of  them, 

35.  Except  the  cattle  which  came  to  the  share  of  them  that  took 
•  them :  and  the  spoils  of  the  cities,  which  we  took 

36.  From  Aroer,  which  is  upon  the  bank  of  the  torrent  Arnon,  a 
town  that  is  in  a  valley,  as  far  as  Galaad.  There  was  not  a  village 
or  city  that  escaped  our  hands :  the  Lord  our  God  delivered  all 
unto  us ; 

37.  Except  the  land  of  the  children  of  Ammon,  to  which  we  ap- 
proached not :  and  all  that  border  upon  the  torrent  Jeboc,  and  the 
cities  in  the  mountains,  and  all  the  places  which  the  Lord  our  God 
forbad  us. 


CHAPTER    IIL 

THE    VICTORY    OVER    OG,   KING   OF    BASAX.       RUBEN,    GAD,    AND    HALF    THE    TRIBE    OF 
MANASSES,    RECEIVE   THEIR   POSSESSION    ON   THE    OTHER    SIDE    OF   JORDAN. 

1.  Then  we  turned  and  went  up  by  the  way  of  Basan:  and  Og,^ 
the  king  of  Basan,  came  out  to  meet  us  with  his  people  to  fight  at 
Edrai.2 

2.  And  the  Lord  said  to  me :  Eear  him  not ;  because  he  is  de- 
livered into  thy  hand,  with  all  his  people  and  his  land :  and  thou 
shalt  do  to  him  as  thou  hast  done  to  Sehon,  king  of  the  Amorites, 
that  dwelt  in  Hesebon.^ 

3.  So  the  Lord  our  God  delivered*  into  our  hands  Og,  also  the 
king  of  Basan,  and  all  his  people :  and  we  utterly  destroyed  them, 

4.  Wasting  all  his  cities  at  one  time  :'^  there  was  not  a  town  that 


"  AmoB  2  :  9. 

»  Numb.  21:33;  t>)/m  29  :  7. 

^  It  was  afterwards  called  Adara,  in  Arabia.  '  Numb.  21 :  34. 

*  Numb.  21 :  35.  »  P.  «  At  that  time." 


DEUTERONOMY    III.  4T7 

escaped  us ;  sixty  cities,  all  the  country  of  Argob,^  the  kingdom  of 
Oct  in  Basan. 

5.  All  these  cities  were  fortified  with  very  high  walls,  and  with 
gates  and  bars,  beside  very  many  towns  which  had  no  walls. 

6.  And  we  utterly  destroyed  them,  as  we  had  done  to  Sehon,  the 
king  of  Hesebon,  destroying  every  city,  men  and  women  and  chil- 
dren : 

7.  But  the  cattle  and  the  spoil  of  the  cities  we  took  for  our  prey. 

8.  And  we  took  at  that  time  the  land  out  of  the  hand  of  the  two 
kings  of  the  Amorites,  that  were  beyond  the  Jordan :  from  the  tor- 
rent Arnon  unto  the  mountain  Hermon,^ 

9.  Which  the  Sidonians  call  Sarion,  and  the  Amorites  Sanir : 

10.  All  the  cities  which  are^  in  the  plain,  and  all  the  land  of  Ga- 
laad  and  Basan  as  far  as  Selcha  and  Edrai,  cities  of  the  kingdom  of 
Og  in  Basan. 

11.  For  only  Og,  king  of  Basan,^  remained  of  the  race  of  the 
giants.  His  bed  of  iron  is  shown,  which  is  in  Rabbath,^°  of  the  chil- 
dren of  Ammon,  being  nine  cubits  long,  and  four  broad,  after  the 
measure  of  the  cubit  of  a  man's  hand." 

12.  And  we  possessed  the  land  at  that  time  from  Aroer,  which  is 
upon  the  bank  of  the  torrent  Arnon,  unto  the  half  of  Mount  Galaad : 
and  I  gave  the  cities  thereof  to  Euben  and  Gad.^^ 

13.  And  I  delivered  the  other  part  of  Galaad,  and  all  Basan,  the 
kingdom  of  Og,  to  the  half  tribe  of  Manasses,  all  the  country  of 
Argob  :  and  all  Basan  is  called  the  Land  of  giants. 

14.  Jair,  the  son  of  Manasses,^^  possessed  all  the  country  of  Argob 
unto  the  borders  of  Gessuri  and  Machati.  And  he  called  Basan  by 
his  own  name,  Havoth  Jair,^*  [that  is  to  say,  the  toAvns  of  Jair,]  until 
this  present  day. 

15.  To  Machir  also  I  gave  Galaad. 

16.  And  to  the  tribes  of  Ruben  and  Gad  I  gave  of  the  land  of  Ga- 
laad, as  far  as  the  torrent  Arnon,  half  the  torrent,  and  the  confines 
even  unto  the  torrent  Jeboc,  which  is  the  border  of  the  children  of 
Ammon  :^^ 


•*  It  was  also  known  as  the  villages  of  Jazer.  ''  It  was  a  peak  of  Mount  Libanus. 

*  v.  "  SitJB  sunt."  ^  He  was  remarkable  for  his  great  stature. 

*°  His  bedstead  was  preserved  among  the  Ammonites,  who  probably  carried  it  off  in  some  war  with 
him,  and  kept  it  as  a  trophy.    R.  thinks  that  the  remark  was  added  after  the  time  of  Moses. 

*'  The  ordinary  cubit  from  the  elbow  to  the  hand  is  meant. 

'2  Numb.  32  :  29. 

^^  A  remote  descendant  by  the  female  line.  Numb.  32  :  4.  He  is  a  different  person  from  a  judge 
mentioned  in  Judges  10  :  3. 

"  V.  Explains  the  meaning.  "  To  the  east  of  the  Jordan. 


478  THE    BOOK    OF    DEUTERONOMY. 

17.  And  the  plain  of  the  wilderness,  and  the  Jordan,  and  the  her- 
ders of  Cenereth  unto  the  sea  of  the  desert,  which  is  the  salt  sea,  to 
the  foot  of  Mount  Phasga^^  eastward. 

18.  And  I  commanded  you  at  that  time,  saying :  The  Lord  your 
God  giveth  you  this  land  for  an  inheritance :  go  ye  armed^^  before 
your  brethren  the  children  of  Israel,  all  the  strong  men  of  you : 

19.  Leaving  your  wives,  and  children,  and  cattle :  for  I  know  ye 
have  much  cattle  ;^^  and  they  must  remain  in  the  cities  which  I  have 
delivered  to  you, 

20.  Until  the  Lord  give  rest  to  your  brethren,  as  He  hath  given 
to  you ;  and  they  also  possess  the  land,  which  He  giveth  them  be- 
yond the  Jordan  :^^  then  shall  every  man  return  to  his  possession  which 
I  have  given  you.^ 

21.  I  commanded  Josue  also  at  that  time,  saying :  Thy  eyes  have 
seen  what  the  Lord  your^^  God  hath  don€  to  these  two  kings :  so  will 
He  do  to  all  the  kingdoms  to  which  thou  passest. 

22.  Fear  them  not :  for  the  Lord  your  God  will  fight  for  you. 

23.  And  I  besought  the  Lord  at  that  time,  saying : 

24.  Lord  God,  Thou  hast  begun  to  show  Thy  servant  Thy  greatness, 
and  most  mighty  hand ;  for  there  is  no  other  God,  either  in  heaven 
or  earth,  who  can  do  Thy  works,  or  according  to  Thy  strength. 

25.  I  will  pass  over  therefore,  and  will  see  this  excellent  land  be- 
yond the  Jordan,  and  this  goodly  mountain,  and  Libanus.^ 

26.  And  the  Lord  was  angry  with  me  on  your  account,^^  and  heard 
me  not,  but  said  to  me :  It  is  enough :  speak  no  more  to  me  of  this 
matter.^^ 

27.  Go  up  to  the  top  of  Phasga,^  and  cast  thy  eyes  around  to  the 
west,  and  to  the  north,  and  to  the  south,  and  to  the  east,  and  behold 
it ;  for  thou  shalt  not  pass  this  Jordan. 

28.  Command  Josue,  and  encourage  and  strengthen  him :  for  he 


"  n.  p.  "  Ashdoth-plsgah."    V.  explains  the  terms. 

»'  V.  "Expediti."  "  This  is  parenthetical. 

"  To  the  west.  *°  Numb.  27  :  18. 

"'  The  numbers  are,  as  often,  used  indiscriminately. 

"^  Moses  desired  to  pass  over  the  Jordan,  and  inspect  the  country,  which  was  particularly  fertile  on 
tbe  hills,  where  water  was  more  abundant,  and  in  the  direction  of  Libanus. 

-'  They  gave  occasion  to  his  fault. 

^'  God  proved  inexorable,  although  not  utterly  displeased  with  His  servant 

3»  The  ascent  of  the  mountain  enabled  him  to  take  a  more  extensive  view  of  the  promised  land, 
although  ho  was  denied  tbe  gratifioatioD  of  entering  it  after  so  many  hardships  in  conducting  the  people 
to  its  possession. 


DEUTERONOMY    IV.  479 

shall  go  before  this  people,  and  shall  divide  unto  them  the  land  which 
thou  shalt  see. 

29.  And  we  abode  in  the  valley  over  against  the  temple  of  Phogor.^^ 


CHAPTER    IV. 

MOSES  EXHORTETH  THE  PEOPLE  TO  KEEP  GOD's  COMMANDMENTS:  PARTICULARLY  TO 
SHUN  IDOLATRY.  HE  APPOINTETH  THREE  CITIES  OF  REFUGE,  ON  THAT  SIDE  OF 
THE   JORDAN. 

1.  And  now,  0  Israel,  hear  the  commandments  and  judgments 
which  I  teach  thee,^  that  doing  them,  thou  mayest  live,^  and  entering 
in  mayest  possess  the  land  which  the  Lord  the  God  of  your  fathers 
giveth  you. 

2.  Ye  shall  not  add  to  the  word  which  I  speak  to  you,  neither  shall 
ye  take  from  it  :^  keep  the  commandments  of  the  Lord  your  God  which 
I  command  you. 

3.  Your  eyes  have  seen*  all  that  the  Lord  hath  done  against  Beel- 
phegor :  how  He  hath  destroyed  from  among  you  all  his  worshippers. 

4.  But  ye  who  adhere  to  the  Lord  your  God  are  all  alive  until  this 
present  day. 

5.  Ye  know  that  I  have  taught  you  statutes  and  judgments,  as 
the  Lord  my  God  commanded  me :  so  shall  ye  do  them  in  the  land 
which  ye  shall  possess  : 

6.  And  ye  shall  observe  and  do  them.  For  this  is  your  wisdom, 
and  understanding^  in  the  sight  of  nations,  that  hearing  all  these  -pre- 


^  Infra  31 :  2 ;  34  :  4 ;  Numb.  23  :  28. 

^  H.  P.  "  You."    So  throughout  the  verse. 

^  The  life  here  promised  seems  to  be  temporal.  By  fulfilling  the  commandments  the  Israelites  escaped 
death,  which  was  the  penalty,  attached  to  transgression.  Eternal  life  likewise  was  the  reward  of  obedience 
grounded  on  faith.  Although  it  was  from  the  beginning  the  object  of  hope,  and  the  primary  motive  of 
worship  and  obedience,  it  was  not  prominently  held  forth  under  the  law,  which  was  directed  to  the 
government  of  the  people  and  their  social  organization. 

'  The  truths  taught  by  Moses  were  to  be  preserved  without  change:  the  laws  which  he  delivered  were 
to  be  inviolably  observed.  In  worshipping  God  the  Hebrews  were  to  follow  the  Divine  prescription,  with- 
out neglecting  or  changing  anything  that  was  commanded.  Grotius  remarks  that  this  passage  is  not  in 
opposition  with  those  who  interpret  Scripture  by  tradition,  and  protect  the  law  by  special  enactment?. 
To  add,  he  says,  is  to  do  otherwise  than  is  prescribed :  to  take  away,  is  to  neglect  fulfilling  what  is  com- 
manded. 

*  Numb.  25 : 4.  The  punishments  of  idolaters  were  calculated  to  fill  the  Israelites  with  salutary 
terror. 

*  This  is  true  understanding.    The  nations  which  affect  to  ignore  God  and  his  ordinances  are  foolish. 


480  THE    BOOK    or    DEUTERONOMY. 

cepts,  tliey  may  say :  Behold,  a  wise  and  understanding  people,  a 
great  nation. 

7.  Neither  is  any  other  nation  so  great  as  to  have  gods  nigh  them, 
as  our  God  is  to  us  in  all  our  petitions  :^ 

8.  For  what  other  nation  is  so  renowned  as  to  have  ceremonies,^ 
and  just  judgments,  and*  all  the  law,  which  I  set  forth  this  day  before 
your  eyes  ? 

9.  Keep  thyself  therefore,  and  thy  soul  carefully.  Forget  not  the 
things  which  thy  eyes  have  seen,  and  let  them  not  depart  from  thy 
heart  all  the  days  of  thy  life.  Thou  shalt  teach  them  to  thy  sons 
and  to  thy  grandsons, 

10.  From  the  day  in  which  thou  didst  stand  before  the  Lord  thy 
God  in  Horeb,^  when  the  Lord  spake  to  me,  saying :  Call  together 
the  people  unto  Me,  that  they  may  hear  My  words,  and  may  learn  to 
fear  Me  all  the  time  that  they  live  on  the  earth,  and  may  teach  their 
children. 

11.  And  ye  came  to  the  foot  of  the  mount,  which  burned^**  even 
unto"  heaven :  and  there  was  darkness,  and  a  cloud,  and  thick  dark- 
ness in  it. 

12.  And  the  Lord  spake  to  you  from  the  midst  of  the  fire.  Ye 
heard  the  sound  of  His  words,  but  ye  saw  not  any  form  at  all.^ 

13.  And  He  showed  you  His  covenant,  which  He  commanded  you 
to  do,  and  the  ten  words^^  which  He  wrote  in  two  tables  of  stone. 

14.  And  He  commanded  me  at  that  time  that  I  should  teach  you 
the  ceremonies  and  judgments,  which  ye  shall  do  in  the  land  that  ye 
shall  possess. 

15.  Keep  therefore  your  souls  carefully.  Ye  saw  not  any  figure^^ 
in  the  day  on  which  the  Lord  God  spake  to  you  in  Horeb  from  the 
midst  of  the  fire :    . 

16.  Lest  perhaps  being  deceived  ye  might  make  you  a  graven  like- 
ness, or  image^^  of  male  or  female. 


•  V.  expresses  it  afflrmatlTely :  "  Nee  est  alia  natlo  tam  grandis,"  *c.  The  manifestation  of  the  Divine 
Presence  in  the  camp  was  calculated  to  comfort  and  support  them.  The  readiness  of  God  to  grant  the 
prayers  of  His  people  inspired  them  with  confidence.    II.  V.  "In  all  things  that  we  call  upon  Him /or." 

''  It  may  be  understood  of  any  decrees  or  laws.  No  nation  at  that  early  period  had  a  code  of  laws,  or 
of  ceremonies  for  worship. 

•  II.  P.  «'  As." 

•  The  same  mount  as  Sinai.    The  people  stood  at  the  ibot  of  the  mount  in  the  Divine  Presence. 

«»  Exod.  19  :  18.  »>  II.  P.  «•  Unto  the  midst  of."    Lit  "  Heart."  "  H.  P.  «•  Only  a  Toioe." 

"  II.  V.  P.  "Commandments."  Exod.  '20  :  2;  24  :  12. 

"  Figure,  form,  representation  ;  lest  it  might  giro  occasion  to  error,  or  idolatry.  Exod.  24  :  10. 
"  H'JDil  SdD  Sd  njIDH  ^03-     A  graven  thing,  an  image,  any  likeness,  model.    V.  "Sculptam 
siinilitudiaem  aut  imaginem." 


DEUTERONOMY    IV.  481 

17.  The  similitude  of  any  beasts  which  are  upon  the  earth,  or  of 
birds  which  fly  under  heaven, 

18.  Or  of  creeping  things  which  move  on  the  earth,  or  of  fishes 
which  abide  in  the  waters  under  the  earth : 

19.  Lest  perhaps  lifting  up  thy  eyes  to  heaven,  thou  see  the  sun 
and  the  moon,  and  all  the  stars  of  heaven,  and  being  deceived,^**  adore 
and  serve  them,  wdiich  the  Lord  thy  God  created  for  the  service^''  of 
all  the  nations  which  are  under  heaven. 

20.  But  the  Lord  hath  taken  you,  and  brought  you  out  of  the  iron 
furnace  of  Egypt,  to  make  you  His  people  of  inheritance,  as  it  is  this 
present  day. 

21.  And  the  Lord  was  angry  with  me  for  your  words  :^^  and  He 
sware  that  I  should  not  pass  over  the  Jordan,  nor  enter  into  the  ex- 
cellent land  which  He  giveth  you. 

22.  Behold  I  die  in  this  land :  I  shall  not  pass  over  the  Jordan : 
ye  shall  pass,  and  possess  the  goodly  land. 

23.  BoAvare  lest  thou  forget  the  covenant  of  the  Lord  thy  God, 
which  He  hath  made  with  thee,  and  make  to  thyself  a  graven  likeness 
of  those  things  which  the  Lord  hath  forbidden^^  to  be  made : 

24.  Because  the  Lord  thy  God  is  a  consuming  fire,^°  a  jealous  God. 

25.  If  ye  shall  beget  sons  and  grandsons,  and  abide  in  the  land, 
and  being  perverted^^  make  to  yourselves  any  likeness,  committing 
evil  before  the  Lord  your  God,  to  provoke  Him  to  wrath : 

26.  I  call  this  day  heaven  and  earth  to  witness,  that  ye  shall 
quickly  perish  out  of  the  land,  which,  when  ye  have  passed  over  the 
Jordan,  ye  shall  possess.  Ye  shall  not  dAvell  therein  long,  but  the 
Lord  will  destroy  you, 

27.  And  scatter  you  among  all  nations,  and  ye  shall  remain  a  few 
among  the  nations,  to  which  the  Lord  shall  lead  you.^^ 

28.  And  there  ye  will  serve  gods  that  were  framed  with  men's 
hands ;  wood  and  stone  ;  that  neither  see,  nor  hear,  nor  eat,  nor 
smell. 


'®  The  sight  of  the  heavenly  bodies  led  many  into  idolatry.  P.  "Driven,"  H.  signifies  impelled, 
seduced,  corrupted. 

"  phr\-  P-  '-Divided  unto."  God  seemed  to  leave  the  sun,  moon,  and  stars  to  the  Gentiles  as  objects 
of  worship,  suffering  them  to  follow  their  superstitions  (Acts  14  :  15),  whilst  He  instructed  the  Israelites 
in  His  own  worship.  Infra  29  :  26.  V.  "  Creavit  in  ministerium."  This  signifies  rather  that  they  were 
designed  for  the  service  of  the  nations. 

^»  Supra  1 :  37.    On  your  account.    V.  is  literal. 

"  "jiy.    Lit.  "Hath  commanded  thee."    It  here  means  the  contrary. 

20  Heb.  12  :  29. 

^^  V.  "  Decepti"'— seduced— led  astray.    U.  signifies  corrupted. 

'^  This  was  verified  in  the  Babylonian  captivity. 

31 


'482  THE    BOOK    OF    DEUTEEONOMY. 

29.  And  when  thou  shalt  there  seek  the  Lord  thy  God,  thou  shalt 
find  Him :  if  thou  seek  Him  with  all  thy  heart,  and  all  the  affliction^ 
of  thy  soul. 

30.  When  all  these  things  have  come  upon  thee,  in  the  latter  time 
thou  wilt  return  -to  the  Lord  thy  God,  and  wilt  hear  His  voice.^^ 

31.  For  the  Lord  thy  God  is  a  merciful  God:  He  will  not  forsake 
thee,  nor  altogether  destroy  thee,  nor  forget  the  covenant  which  He 
sware  to  thy  fathers. 

32.  Ask  of  the  former  days  which  have  been  before  thee,  from  the 
day  when  God  created  man  upon  the  earth,  from  one  end  of  heaven 
to  the  other  end,  whether  the  like  thing  was  ever  done,  or  heard  of, 

33.  That  a  people  should  hear  the  voice  of  God  speaking  out  of  the 
midst  of  fire,  as  thou  hast  heard,  and  should  live  :^ 

34.  If  God'^  ever  did  take  to  Himself  a  nation  out  of  the  midst  of 
nations,  by  trials,^'''  signs,  and  wonders,  by  war,  and  a  strong  hand,  and 
stretched-out  arm,  and  horrible  visions,  according  to  all  the  Lord  your 
God  did  for  you  in  Egypt,  before  thy^  eyes  ; 

35.  That  thou  mightst  know  that  the  Lord  He  is  God,  and  there 
is  no  other  beside  Him. 

36.  From  heaven  He  made  thee  hear  His  voice,  that  He  might 
teach  thee,  and  upon  earth  He  showed  thee  His  great  fire :  and 
thou  didst  hear  His  words  out  of  the  midst  of  the  fire, 

37.  Because  He  loved  thy  fathers,  and  chose  their  seed  after  them. 
And  going  before  thee''''  with  His  great  power,  He  brought  thee  out 
of  Egypt, 

38.  To  destroy  at  thy  coming  nations  very  great  and  stronger  than 
thou  art;  and  to  bring  thee  in,  and  give  thee  their  land  in  possession, 
as  thou  seest  at  this  present  day. 

89.  Know  therefore  this  day,  and  think  in  thy  heart  that  the  Lord 
He  is  God  in  heaven  above,  and  in  the  earth  beneath,  and  there  is  no 
other. 

40.  Keep  His  precepts  and  commandments,  which  I  command  thee : 


^  H.  P.  '•  And  with  all  thy  soul."  AfHiction  in  the  text  la  at  the  beginning  of  the  next  Terse.  V. 
"When  thou  art  in  tribulation." 

'*  The  return  from  captivity  fulfilled  this  prediction,  which,  however,  awaits  a  still  more  glorious 
accompliiihment  towards  tbe«nd  of  time. 

"  The  wonders  of  Divine  power  wrought  in  behalf  of  the  Israelites  were  without  example.  Their 
surviving,  notwithstanding  the  Divine  manifestations,  which  were  thought  to  be  attended  with  certain 
death  to  the  beholders,  is  especially  referred  to. 

"  It  may  bo  understood  of  the  gods  adored  by  the  heathen.  Moses  challenges  the  people  to  inquire  if 
fable  recounted  of  any  heathen  god  anything  resembling  the  great  works  of  God  for  His  people. 

^  L.  *'  Proofs"— extraordinary  acts.  ""  U.  V.  A  MS.  226  and  Sam.  have  the  plural. 

"  Exod.  13  :  21.    U.  P.  «<  In  Uis  sight." 


DEUTERONOMY    V.  483 

that  it  may  be  well  with  thee,  and  thy  children  after  thee,  and  that 
thou  may  est  remain  a  long  time  upon  the  land,  which  the  Lord  thy 
God  giveth  thee. 

41.  Then  Moses  set  aside  three  cities  beyond  the  Jordan  at  the  east 
side,^ 

42.  That  any  one  might  flee  to  them  who  should  kill  his  neighbor 
unwillingly,^^  and  was  not  his  enemy  a  day  or  two  before,  and  that  he 
might  escape  to  some  one  of  these  cities : 

43.  Bosor  in  the  wilderness,  which  is  situate  in  the  plains  of  the 
tribe  of  Ruben;  and  Ramoth  in  Galaad,  which  is  in  the  tribe  of  Gad; 
and  Golan  in  Basan,  -which  is  in  the  tribe  of  Manasses.^^ 

44.  This  is  the  law  Avhich  Moses  set  before  the  children  of  Israel, 

45.  And  these  are  the  testimonies  and  ceremonies  and  judgments, 
which  he  spake  to  the  children  of  Israel,  when  they  came  out  of 
Egypt, 

46.  Beyond  the  Jordan  in  the  valley  over  against  the  temple  of 
Phogor,^  in  the  land  of  Sehon  king  of  the  Amorites,  that  dwelt  in 
Hesebon,  whom  Moses  slew.  And  the  children  of  IsraeP"*  coming  out 
of  Egypt 

47.  Possessed  his  land,  and  the  land  of  Og  king  of  Basan,  two 
kings  of  the  Amorites,  who  were  beyond  the  Jordan  towards  the 
rising  of  the  sun  : 

48.  From  Aroer,  which  is  situate  upon  the  bank  of  the  torrent 
Arnon,  unto  Mount  Sion,^^  which  is  also  called  Hermon, 

49.  All  the  plain  beyond  the  Jordan  at  the  east  side,  unto  the  sea 
of  the  wilderness,^^  and  unto  the  foot  of  Mount  Phasga. 


CHAPTER   V. 


THE  TEN  COMMANDMENTS  ARE  REPEATED  AND  EXPLAINED. 

1.  And  Moses  called  all  Israel,  and  said  to  them  :^  Hear,  0  Israel, 

^°  Numb.  35  :  14.    Three  cities  of  refuge  were  east  of  the  Jordan. 

^^  Without  malice  prepense.  '^  Joe.  20  :  8. 

"  It  was  becoming  that  these  instructions  and  warnings  should  be  given  within  sight  of  this  idolatrous 
ine. 

''  The  text  connects  Moses  and  the  children  of  Israel. 
'*  jK^K^.    It  is  different  from  the  mount  on  which  Jerusalem  was  built. 
'"  The  Dead  Sea.    The  banks  and  surrounding  country  were  then  as  a  wilderness. 
^  The  assembly  was  general.    Means  no  doubt  were  adopted  to  circulate  the  substance  of  the  address. 


484  THE    BOOK    OF    DEUTERONOMY. 

the  ceremonies  and  judgments,  which  I  speak  in  your  ears  this  day : 
learn  them,  and  fulfil  them  in  work.^ 

2.  The  Lord  our  God  made  a  eovenant  with  us  in  Horeb. 

3.  He  made  not  the  covenant  with  our  fathers,  but  with  us,  who 
are  now  present  and  living.^ 

4.  He  spake  to  us  face  to  face''  on  the  mount  out  of  the  midst  of 
fire. 

5.  I  stood^  between  the  Lord  and  you  at  that  time,  to  announce 
to  you  His  words ;  for  ye  feared  the  fire,  and  went  not  up  into  the 
mountain :   and  He  said  : 

6.  I  am  the  Lord  thy  God,^  who  brought  thee  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage. 

7.  Thou  shalt  not  have  strange  gods  in  My  sight. 

8.  Thou  shalt  not  make  to  thyself  a  graven  tiling,^  nor  the  likeness 
of  any  things,^  Avhich  are  in  heaven  above,  or  which  are  in  the  earth 
beneath,  or  which  are  in  the  waters  under  the  earth. 

9.  Thou  shalt  not  adore  them,  and  thou  shalt  not  serve  them.  For 
I  am  the  Lord  thy  God,  a  jealous  God,  visiting  the  iniquity  of  the 
fathers  upon  their  children  unto  the  third  and  fourth  generation^  of 
those  who  hate  Me, 

10.  And  showing  mercy  unto  many  thousands  of  those  who  love 
Me,  and  keep  My  commandments. 

11.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  '}^^ 
for  he  shall  not  be  unpunished  that  taketh  His  name  in  vain. 

12.  Observe"  the  sabbath  day,  to  sanctify  it,  as  the  Lord  thy  God 
hath  commanded  thee. 

13.  Six  days  shalt  thou  labor,  and  shalt  do  all  thy  works. 

14.  The  seventh  day  is  the  sabbath'^  of  the  Lord  thy  God.  Thou 
shalt  not  do  any  work  therein,  thou,  nor  thy  son,  nor  thy  daughter, 


'  "Not  the  hearers  of  the  law  are  just  before  God :  but  the  doers  of  the  law  shall  be  justified."  Kom. 
2:18. 

'  Although  all  the  original  murmurers  were  already  dead,  many  persons  who  had  reached  the  age  of 
discretion  at  the  time  of  the  delivery  of  the  law,  were  living. 

*  D.  In  a  manner  to  be  known,  although  under  no  sensible  image. 

*  v.  gives  a  double  version,  inserting  mediator,  which  it  uses  for  an  agent,  or  interpreter ;  in  'which 
sense  the  apostle  says:  "The  law  was  ordained  by  angels  in  the  hand  of  a  mediator."  Qal.  S:  19. 
Angels  represented  Qod,  whose  law  Moses  communicated  to  His  people.    He  also  interceded  for  them. 

«  Exod.  20  :  2;  I's.  80  :  11.  ■■  11.  P.  "  Any  likeness." 

»  Exod.  20  :  4 ;  Lev.  26  :  1 ;  Ps.  96  :  7. 

"  The  effects  of  actual  sin  are  felt  through  successive  generations,  although  the  guilt  is  not  imputed 
to  those  who  do  not  imitate  the  transgressors. 

'"  Falsely,  wickedly. 

"  The  words  of  the  commandments  do  not  correspond  precisely  with  those  given  in  Exodus,  the  sacred 
writer  being  chiefly  intent  on  the  substance. 

«  Qen.  2:2;  Exod.  20  :  10;  Ileb.  4:4.    V.  inserta,  "id  est,  rcquies." 


DEUTERONOMY    V.  '  485 

nor  thj  man-servant,  nor  thy  maid-servant,  nor  thy  ox,  nor  thy  ass, 
nor  any  of  thy  beasts,  nor  the  stranger  that  is  within  thy  gates ;  that 
thy  man-servant  and  thy  maid-servant  may  rest,  even  as  thyself. 

15.  Remember  that  thou  also  didst  serve  in  Egypt :  and  the  Lord 
thy  God  brought  thee  out  thence  "vvith  a  strong  hand,  and  a  stretched- 
out  arm.  Therefore  hath  He  commanded  thee  that  thou  shouldst 
observe  the  sabbath  day.^^ 

16.  Honor  thy  father  and  mother,^^  as  the  Lord  thy  God  hath 
commanded  thee,  that  thou  mayest  live  a  long  time,  and  it  may  be 
well  with  thee  in  the  land  which  the  Lord  thy  God  giveth  thee. 

IT.  Thou  shalt  not  kill.^^ 

18.  Neither  shalt  thou  commit  adultery. 

19.  And  thou  shalt  not  steal. 

20.  Neither  shalt  thou  bear  false  witness  against  thy  neighbor. 

21.  Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his^^  house,  nor 
his  field,  nor  his  man-servant,  nor  his  maid-servant,  nor  his  ox,  nor 
his  ass,  nor  anything  that  is  his. 

22.  These  words  the  Lord  spake  to  all  the  multitude  of  you  in  the 
mountain,  out  of  the  midst  of  the  fire  and  the  cloud,  and  the  dark- 
ness, with  a  loud  voice, ^^  adding  nothing  more :  and  He  wrote  them 
in  two  tables  of  stone,  which  He  delivered  to  me. 

23.  But  ye,  after  ye  heard  the  voice  out  of  the  midst  of  the  dark- 
ness, and  saw  the  mountain  burn,  came  to  me  all  the  princes  of  the 
tribes  and  the  elders,  and  ye  said : 

24.  Behold,  the  Lord  our  God  hath  shown  us  His  majesty  and  His 
greatness  :  we  have  heard  His  voice  out  of  the  midst  of  the  fire  ;  and 
have  seen  this  day  that  God  speaking  with  man,  man  liveth. 

25.  Why  shall  Ave  die  therefore,  and  why  shall  this  great  fire  con- 
sume us  ?  For  if  we  hear  the  voice  of  the  Lord  our  God  any  more, 
we  shall  die. 

26.  What  is  all  flesh, ^^  that  one  should  hear  the  voice  of  the  living 


"  Although  the  sabbath  was  originally  instituted  with  a  view  to  celebrate  the  creation,  it  served  to 
remind  the  Israelites  of  their  deliverance  from  Egyptian  bondage  and  labors. 

"  Exod.  20  :  12 ;  Eccli.  3:9:  Matt.  15  :  4;  Mark  7  :  10;  Eph.  6  :  2.    H.  P.  "  Thy  mother." 

15  «xhey  did  not  act  against  this  commandment  who  carried  on  war  by  the  Divine  command,  or  who 
exercising  public  authority,  inflicted  capital  punishment  on  criminals,  in  conformity  with  the  laws  of 
God,  that  is  by  a  most  just  use  of  power."  St.  Aug.  1. 10  de  civ.  Dei  c.  21. 

'•^  The  text  employs  a  distinct  verb  for  the  second  prohibition,  and  separates  the  latter  by  a  space, 
which,  however,  is  not  the  case  in  most  MSS.  of  K.  The  possessive  pronoun  is  repeated  throughout  in 
the  text. 

"  The  evidences  of  a  Divine  revelation  were  such  as  placed  the  fact  beyond  doubt,  although  the  people 
were  not  sensible  of  the  direct  objects  of  communication. 

'*  Who  is  there  of  mortals  ? 


486  THE    BOOK    OF    DEUTERONOMY. 

God,  who  speaketh  out  of  the  midst  of  the  fire,  as  we  have  heard,  and 
be  able  to  live  ? 

27.  Approach  thou  rather :  and  hear  all  things  that  the  Lord  our 
God  shall  saj  to  thee :  and  thou  shalt  speak  to  us,  and  we  will  hear, 
and  do  them. 

28.  And  when  the  Lord  heard  this.  He  said  to  me :  I  have  heard 
the  voice  of  the  words  of  this  people,  which  they  have  spoken  to  thee : 
they  have  spoken  all  things  well. 

29.  Who  will  give  them  to  have  such  a  mind,  to  fear  Me,  and  to 
keep  all  My  commandments  at  all  times,  that  it  may  be  well  with 
them,  and  with  their  children  forever  ?^^ 

30.  Go  and  say  to  them  :  Eeturn  into  your  tents. 

31.  But  stand  thou  here  with  Me  :  and  I  will  speak  to  thee  all  My 
commandments,  and  ceremonies,  and  judgments ;  w^hich  thou  shalt 
teach  them,  that  they  may  do  them  in  the  land  which  I  give  them  for 
a  possession. 

32.  Keep  therefore  and  do  the  things  which  the  Lord  God  hath 
commanded  you :  ye  shall  not  go  aside  neither  to  the  right  hand,  nor 
to  the  left : 

33.  But  ye  shall  walk  in  the -way  that  the  Lord  your  God  hath 
commanded,  that  ye  may  live,  ana  it  may  be  wxll  with  you,  and  your 
days  may  be  long  in  the  land  which  ye  shall  possess.^ 


CHAPTER    YL 

AN    EXHORTATION   TO   THE   LOVE    OF   GOD,    AND    OBEDIENCE   TO    HIS    LAW. 

1.  These  are  the  precepts,^  and  ceremonies,  and  judgments,  which 
the  Lord  your  God  commanded  that  I  should  teach  you,  and  that  ye 
should  do  them  in  the  land  into  which  ye  pass  over  to  possess  it : 

2.  That  thou  mayest  fear  the  Lord  thy  God,  and  keep  His  com- 
mandments and  precepts,  which  I  command  thee,  and  thy  sons,  and 


*■'  God  sincerely  desires  that  men  keep  His  commandments,  and  lie  Is  consequently  ready  to  bestow  the 
iieco«8ary  aid  of  grace :  but  it  Js  in  the  order  of  His  Providence  to  dispense  His  gifts  with  great  variety, 
and  leave  much  dependent  on  the  free  exercise  of  the  human  will.  The  phrase  is  after  a  human  fashion  : 
Who  will  grant? 

^  Exhortation  is  added,  with  the  prospect  of  long  life.    Better  rewards  are  proposed  to  Christians. 

*■  H.  L.  «The  commandment." 


DEUTEKONOMY    VI.  487 

thy  grandsons,  all  the  days  of  thy  life,  that  thy  days  may  be  pro- 
longed.^ 

3.  Hear,  0  Israel,  and  observe  to  do  the  things  which  the  Lord 
hath  commanded  thee,^  that  it  may  be  well  with  thee,  and  thou  mayest 
be  greatly  multiplied,  as  the  Lord,  the  God  of  thy  fathers,  hath  pro- 
mised thee'*  a  land  flowing  with  milk  and  honey. 

4.  Hear,  0  Israel,  the  Lord  our  God  is  one  Lord.^ 

5.  Thou  shalt  love*"'  the  Lord  thy  God  with  thy  whole  heart,  and 
with  thy  w^hole  soul,  and  with  thy  'whole  strength. 

6.  And  these  words  which  I  command  thee  this  day,  shall  be  in 
thy  heart : 

7.  And  thou  shalt  tell  them  to  thy  children :  and  thou  shalt  medi- 
tate upon  them  sitting  in  thy  house,  and  walking  on  thy  journey, 
lying  down,  and  rising  up.'' 

8.  And  thou  shalt  bind  them  as  a  sign  on  thy  hand :  and  they  shall 
be  as  frontlets^  between  thy  eyes. 

9.  And  thou  shalt  write  them  in  the  entry,  and  on  the  doors  of  thy 
house.^ 

10.  And  when  the  Lord  thy  God  shall  have  brought  thee  into  the 
land  which  He  promised  with  an  oath  to  thy  fathers  Abraham,  Isaac, 
and  Jacob  ;  and  shall  have  given  thee  great  and  goodly  cities,  which 
thou  didst  not  build, 

11.  Houses  full  of  riches,  which  thou  didst  not  gather,  cisterns 
which  thou  didst  not  dig,  vineyards  and  oliveyards,  which  thou  didst 
not  plant, 

12.  And  thou  shalt  have  eaten  and  be  full : 

13.  Take  heed  diligently  lest  thou  forget  the  Lord,  who  brought 
thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage. ^^     Thou 


^  The  general  silence  of  the  ancient  lawgiver  as  to  future  rewards  and  punishments,  shows  that  the 
law  had  the  character  of  public  polity,  which  needed  the  support  of  temporal  sanctions.  The  primitive 
revelation  regarding  a  future  life  was  known  from  tradition,  which  was  even  spread  throughout  all 
nations,  although  disfigured  by  fables. 

^  "  AVhich  the  Lord  hath  commanded  thee."    Add.  V. 

"•  n.  "  Spoken." 

^  The  union  of  the  singular  term  expressing  the  ever-existing  God,  nin%  with  the  plural  TPI/Xj  and 
the  declaration  of  His  unity,  intimates  the  mystery  of  Persons  in  the  Divine  Nature,  which,  however,  it 
does  not  declare. 

«  Infra  10  :  12 ;  11  :  13 ;  Matt.  22  :  37 ;  Mark  12  :  30;  Luke  10  :  27.  This  precept  is  the  most  sublime 
that  can  be  conceived.    No  philosopher  ever  devised  it. 

■"  Frequent  meditation  is  necessary  to  fulfil  this  commandment.  It  should  be  often  present  to  our 
mind,  not  only  when  we  enjoy  the  tranquillity  of  domestic  life,  but  in  the  midst  of  our  journeys ;  it  should 
be  our  last  thought  as  we  retire  to  rest,  and  our  first  at  rising. 

«  The  Israelites  literally  complied  with  this  injunction,  wearing  tablets  and  memorials  on  their  fore- 
heads and  wrists. 

'  Similar  memorials  were  on  the  door-posts. 

1"  Infra  10  :  20;  Matt.  4:10;  Luke  4  :  8.    The  Israelites  were  prone  to  forget  the  Divine  favors. 


488  THE    BOOK    OF    DEUTERONOMY. 

shalt  fear  the  Lord  thy  God,  and  shalt  serve  Him  only ;"  and  thou 
shalt  swear  by  His  nanie. 

14.  Ye  shall  not  go  after  the  strange  gods  of  all'^  the  nations 
around  you : 

15.  Because  the  Lord  thy  God  is  a  jealous  God  in  the  midst  of 
thee :  lest  at  any  time  the  wrath  of  the  Lord  thy  God  be  kindled 
against  thee,  and  He  destroy  thee  from  the  face  of  the  earth. 

16.  Thou  shalt  not  tempt^^  the  Lord  thy  God,  as  thou  temptedst 
him  in  the  place  of  temptation. 

17.  Keep  the  precepts  of  the  Lord  thy  God,  and  the  testimonies 
and  ceremonies,  which  He  hath  commanded  thee. 

18.  And  do  that  which  is  pleasing  and  good  in  the  sight  of  the 
Lord,  that  it  may  be  well  with  thee ;  and  going  in  thou  mayest  possess 
the  goodly  land,  concerning  which  the  Lord  sware  to  thy  fathers, 

19.  That  He  would  destroy  all  thy  enemies  before  thee,  as  He  hath 
spoken. 

20.  And  when  thy  son  shall  ask  thee  to-morrow,  saying :  What 
mean  these  testimonies,  and  ceremonies,  and  judgments,  which  the 
Lord  our  God  hath  commanded  us  ?^^ 

21.  Thou  shalt  say  to  him  :  We  were  bondmen  of  Pharao  in  Egypt, 
and  the  Lord  brought  us  out  of  Egypt  with  a  strong  hand. 

22.  And  He  wrought  signs  and  wonders  great  and  grievous  in 
Egypt  against  Pharao  and  all  his  household  in  our  sight : 

23.  And  He  brought  us  out  thence,  that  He  might  bring  us  in  and 
give  us  the  land  which  He  promised  on  oath  to  our  fathers. 

24.  And  the  Lord  commanded  that  we  should  do  all  these  ordi- 
nances, and  should  fear  the  Lord  our  God,  that  it  might  be  well  w^ith 
us  all  the  days  of  our  life,  as  it  is  at  this  day. 

25.  And  He  will  be  merciful  to  us,^^  if  we  keep  and  do  all  His" 
precepts  before  the  Lord  our  God,  as  He  hath  commanded  us. 


"  "Only"  is  not  in  the  text. 

"  To  swear  by  the  name  of  God  is  to  invoke  Him  as  the  Tritness  of  truth.  This  when  done  for  a  just 
cause  is  an  act  of  homage. 

»  "  All"  is  not  in  the  text. 

"  Matt.  4  :^;  Luke  4  :  12.  To  tempt  God  hero  means  to  provoke  His  anger  by  worshipping  false 
divinities. 

"  The  utility  of  ceremonies  as  historic  memorials  and  means  of  instruction  is  evident. 

"  P.  "It  shall  be  our  righteousness."    HpIV  justice. 

"  H.  P.  "  These."  ' 


DEUTEKONOMY    VII.  489 


CHAPTER    yil. 

XO    LEAGUE    on    FELLOWSHIP    TO    BE    MADE    WITH    THE    CAXAANITES  :    GOD    PROMISETU 
HIS    PEOPLE    HIS  xBLESSING    AND    ASSISTANCE,    IF    THEY    KEEP    HIS    COMMANDMENTS. 

1.  When  the  Lord  thy  God  shall  have  brought  thee  into  the  land 
into  which  thou  art  going  to  possess  it,  and  shall  have  destroyed 
many  nations  before  thee,  the  Hethites,  and  the  Gergezites,  and  the 
Amorites,  and  the  Canaanites,  and  the  Pherezites,  and  the  Hevites, 
and  the  Jebusites,  seven^  nations  much  more  numerous  than  thou  art, 
and  stronger  than  thou  :^ 

2.  And  the  Lord  thy  God  shall  have  delivered  them  to  thee,  thou 
shalt  utterly  destroy  them.^  Thou  shalt  make  no  league  Avith  them, 
nor  show  mercy  to  them  :^ 

3.  Neither  shalt  thou  make  marriages  with^  them.  Thou  shalt  not 
give  thy  daughter  to  his  son,  nor  take  his  daughter  for  thy  son : 

4.  For  she^  will  turn  away  thy  son  from  following  Me,  that  he  may 
rather  serve  strange  gods  :  and  the  wrath  of  the  Lord  will  be  kindled, 
and  He  will  quickly  destroy  thee. 

5.  But  thus  rather  shall  ye  deal  with  them :  Destroy  their  altars,'' 
and  break  their  statues,  and  cut  down  their  groves,  and  burn  their 
graven  things. 

6.  Because  thou  art  a  holy  people^  to  the  Lord  thy  God.  The 
Lord  thy  God  hath  chosen  thee  to  be  His  special  people  of  all  nations 
which  are  upon  the  earth.^ 

7.  Not  because  ye  surpass  all  nations  in  number,  hath  the  Lord 
loved  you  and  chosen  you,  for  ye  are  the  fewest  of  all  peoples  : 


^  Ten  are  enumerated  in  Gen.  15  :  19,  21:  but  they  were  reduced  to  seven  at  this  time,  some  having 
been  conquered  by  others,  or  otherwise  lost  their  distinctive  appellation. 

^  God  proclaims  Himself  the  destroyer  of  the  Canaanite  nations,  which  the  Israelites  of  themselves 
could  not  overcome,  since  they  were  inferior  to  them  in  number  and  strengtlfc    Exod.  23  :  23;  33  :  2. 

^  Their  crimes  provoked  this  vengeance.   Exod.  23  :  32  ;  34  :  15. 

''  No  social  league  was  allowed,  nor  any  departure  from  the  rigorous  execution  of  the  Divine  decree. 
The  justice  of  God's  orders  admits  of  no  question. 

5  Exod.  34  :  16.  Matrimonial  alliances  with  them  were  pregnant  with  danger  to  the  integrity  of  Divine 
worship,  and  incompatible  with  the  decree  for  their  extirpation. 

^  The  text  is  in  the  masculine  gender,  but  may  be  referred  to  each  individual. 

■"  Exod.  23  :  24;  infra  12  :  3;  16  :  21.  The  destruction  of  the  objects  of  idolatry  was  enjoined,  that 
the  temptation  to  practise  it  might  be  taken  away.  Man  rushes  into  the  most  absurd  superstitions  under 
the  influence  of  example,  and  of  local  associations. 

*  lnf7-a  14  :~2.    Consecrated  to  the  worship  of  the  true  God. 

»  Jnfra  26  :  18. 


490  THE    BOOK    OF    DEUTERONOMY. 

8.  But  because  the  Lord  liatli  loved  you,^°  and  hath  kept  His  oath, 
which  He  sware  to  your  fathers :  and  hath  brought  you  out  with  a 
strong  hand,  and  redeemed  you  from  the  house  of  bondage,  out  of  the 
hand  of  Pharao,  the  king  of  Egypt. 

9.  And  thou  shalt  know  that  the  Lord  thy  God,  He  is  a  strong" 
and  faithful  God,  who  keepeth  His  covenant  and  mercy  to  those  who 
love  Him,  and  to  those  who  keep  His  commandments,  unto  a  thou- 
sand generations :  *  . 

10.  And  who  repayeth  forthwith  those  who  hate  Him,  so  as  to 
destroy  them  without  delay,  immediately  rendering  to  them  what 
they  deserve. ^^ 

11.  Keep  therefore  the  precepts,  and  ceremonies,  and  judgments, 
which  I  command  thee  this  day  to  do. 

12.  If,  after  thou  hast  heard  these  judgments,  tliou  keep  and  do 
them,  the  Lord  thy  God  will  also  keep  His  covenant  to  thee,  and  the 
mercy  which  He  promised  on  oath  to  thy  fathers  : 

13.  And  He  will  love  thee^'  and  multiply  thee,  and  He  will  bless 
the  fruit  of  thy  womb,  and  the  fruit  of  thy  land,  thy  corn,  and  thy 
vintage,  thy  oil,  and  thy  herds,  and  the  flocks  of  thy  sheep  upon  the 
land^^  which  He  sware  to  thy  fathers  to  give  thee. 

14.  Blessed  shalt  thou  be  among  all  peoples.  No  one  shall  be 
barren  among  you  of  either  sex,  neither  of  men  nor  cattle. 

15.  The  Lord  will  take  away  from  thee  all  sickness  :  and  the 
grievous  infirmities  of  Egypt,  ^^  which  thou  knowest,  He  will  not  bring 
upon  thee,  but  upon  thy  enemies. 

16.  Thou  shalt  consume  all  the  peoples  which  the  Lord  thy  God 
will  deliver  to  thee.  Thy  eye^°  shall  not  pity  them,  neither  shalt  thou 
serve  their  gods,  lest  they  be  thy  ruin. 

17.  If  thou  say  in  thy  heart :  These  nations  are  more  than  I ;  how 
shall  I  be  able  to  destroy  them  ? 

18.  Fear  not,  but  remember  what  the  Lord  thy  God  did  to  Pharao, 
and  to  all  the  Egyptians ; 

19.  The  great  plagues,  which  thy  eyes  saw,  and  the  signs  and  won- 
ders, and  the  strong  hand,  and  the  stretched-out  arm,  with  which  the 


"  GratuitouBly,  of  Ilia  mere  goodness.  "  II.  P.  "  Ho  \a  God,  the  faithful  God." 

"  This  expresses  the  Divido  power  as  it  is  sometimes  displayed  ia  the  punishment  of  sinners. 
"  II.  P.  "And  bless  thee."    V.  omits  it. 

•♦  tlxod.  23  :  26.    These  temporal  blessings  could  only  be  secured  by  a  special  Providence,  which 
watched  over  the  people.    Moses,  by  promising  them,  made  God  youoher  for  the  fulfilment. 
"  Dreadful  maladies  prevalent  among  the  Egyptians. 
">  Compassion  is  awalcened  by  the  sight  of  suffering. 


DEUTERONOMY    VIII.  491 

Lord  thy  God  brought  thee  out :  so  will  He  do  to  all  the  peoples  whom 
thou  fearest. 

20.  Moreover  the  Lord  thy  God  will  send  also  hornets  among  them, 
until  He  destroy^^  all  who  have  escaped  thee,  and  could  hide  them- 
selves. 

21.  Thou  shalt  not  fear  them ;  because  the  Lord  thy  God  is  in  the 
midst  of  thee,  a  God  mighty  and  terrible  : 

22.  He  w^ill  consume  these  nations  in  thy  sight  by  little  and  little. ^^ 
Thou  wilt  not  be  able  to  destroy  them  altogether :  lest  perhaps  the 
beasts  of  the  earth  should  increase  upon  thee.^^ 

23.  But  the  Lord  thy  God  will  deliver  them  in  thy  sight ;  and  will 
slay  them  until  they  be  utterly  destroyed. 

24.  And  He  will  deliver  their  kings  into  thy  hands  :  and  thou  shalt 
destroy  their  names  from  under  heaven :  no  man  shall  be  able  to 
resist  thee,  until  thou  destroy  them. 

25.  Their  graven  things^  thou  shalt  burn  wdth  fire  :  thou  shalt  not 
covet  the  silver  and  gold  of  which  they  are  made,^^  neither  shalt  thou 
take  to  thee  anything  thereof,  lest  thou  be  ensnared,  because  it  is  an 
abomination  to  the  Lord  thy  God. 

26.  Neither  shalt  thou  bring  anything  of  the  idol  into  thy  house, 
lest  thou  become  accursed,^-  like  it.  Thou  shalt  detest  it,  and  shalt 
utterly  abhor  it,^  because  it  is  a  thing  accursed. 


CHAPTER    VIIL 

THE  PEOPLE  ARE  PUT  IX  MIND  OP  GOD's  DEALIXGS  WITH  THEM,  TO  THE  END  THAT 
THEY  MAY  LOVE  HIM  AND  SERVE  HIM. 

1.  All  the  commandments,  which  I  command  thee  this  day,  take 
care  to  observe :  that  ye  may  live,  and  be  multiplied,  and  going  in 
may  possess  the  land  which  the  Lord  promised  to  your  fathers. 


*'  By  means  apparently  trivial  God  promises  to  complete  the  humiliation  of  the  enemy.  V.  "  Et  dis- 
perdat."    Two  verbs  are  employed  for  one. 

*^  V.  contains  two  versions  of  the  same  phrase:  "Paulatim  et  per  partes." 

*"  If  the  nations  had  been  suddenly  extirpated,  the  land  might  have  been  overspread  by  wild  beasts. 

2^  It  was  necessary  to  guard  against  every  occasion  of  idolatry  by  destroying  even  the  most  costly 
objects  of  superstition. 

"  H.  P.  "  That  is  on  them."  23  Anathema. 

**  V.  "  Quasi  spurcltiam — et  veluti  inquinamentum  et  sordes."    H.  is  sufiSciently  expressed  above. 


492  THE    BOOK    OF    DEUTERONOMY. 

2.  And  thou  slialt  remember  all  the  way  through  which  the  Lord 
thy  God  hath  brought  thee,  for  forty  years  through  the  desert,  to 
afflict  thee  and  to  prove  thee,  and  that  the  things  that  were  in  thy 
heart  might  be  made  known,  whether  thou  wouldst  keep  His  com- 
mandments or  not.^ 

3.  He  afflicted  thee  with  want,  and  gave  thee  manna  for  thy  food, 
which  neither  thou  nor  thy  fathers  knew  '?  to  show  that  not  by  bread 
alone  doth  man  live ;  but  by  every  word  that  proceedeth  from  the 
mouth  of  God.^ 

4.  Thy  raiment,  with  which  thou  wast  covered,  hath  not  decayed 
for  age,  and  thy  foot  is  not  worn,^  lo,  this  is  the  fortieth  year. 

5.  That  thou  mayest  consider  in  thy  heart,  that  as  a  man  traineth 
up  his  son,  so  the  Lord  thy  God  hath  trained  thee  up,^ 

6.  That  thou  shouldst  keep  the  commandments  of  the  Lord  thy 
God,  and  walk  in  His  w^ays  and  fear  Him. 

7.  For  the  Lord  thy  God  will  bring  thee  into  a  good  land,  a  land 
of  brooks,  of  water,  and  of  fountains ;  in  the  valleys  and  hills  of 
which  deep  rivers  break  out :® 

8.  A  land  of  wheat,  and  barley,  and  vines,''  wherein  fig-trees,  and 
pomegranates,  and  olives  grow ;  a  land  of  oil  and  honey  : 

9.  Where  thou  shalt  eat  thy  bread  without  scarceness,  and  enjoy 
abundance  of  all  things :  where  the  stones  are  iron,  and  out  of  its 
hills  are  dug  mines  of  copper : 

10.  That  when  thou  hast  eaten,  and  art  full,  thou  mayest  bless  the 
Lord  thy  God  for  the  excellent  land  which  He  giveth  thee. 

11.  Take  heed,  and  beware  lest  at  any  time  thou  forget  the  Lord 
thy  God,  and  neglect  His  commandments,  and  judgments,  and  cere- 
monies, which  I  command  thee  this  day  : 

12.  Lest  after  thou  hast  eaten  and  art  filled,  hast  built  goodly 
houses,  and  dwelt  in  them. 


*  God  knows  from  eternity  all  the  possible  counpols  of  the  human  heart  in  every  yariety  of  circum- 
Btances ;  but  Ho  affords  occasions  for  their  manifestation,  in  order  to  exercise  Uia  goodness  or  Justice 
accordingly. 

^  The  manna  which  was  miraculously  supplied,  differed  greatly  from  that  which  is  now  called  by  the 
same  name,  which  is  still  found  in  Pak'stine. 

^  Whatever  God  ordains  to  serve  for  the  support  of  human  life,  becomes  useful  for  this  encf.  Matt. 
4  :4;  Luke  4  :  4. 

*  II.  P.  "Neither  did  thy  foot  swell."  It  is  not  probable  that  they  were  miraculously  exempt  from  all 
fatigue  and  infirmity  consequent  on  traTcIling.  A  special  providence,  nevertheless,  preserved  them  from 
whatever  ml^ht  interrupt  their  journeys. 

»  P.  "Chasteneth."  Heb.  12  :  6. 

*  Judea  was  fertile,  especially  in  compari8on  with  the  desert  in  which  they  were  then  wandering. 
■•  Ftnca  is  used  by  v.  for  "  vine."    Gen.  49:11. 


DEUTERONOMY    IX.  493 

13.  And  hast  herds  of  oxen  and  flocks  of  sheep,  and  plenty  of  gold 
and  silver,  and  of  all  things, 

14.  Thy  heart  be  lifted  up,^  and  thou  remember  not  the  Lord  thy 
God,  who  brought  thee  out  of  the  land  of  Egypt,  out  of  the  house  of 
bondage : 

15.  And  was  thy  leader  in  the  great  and  terrible  wilderness, 
wherein  were  fiery®  serpents,  and  scorpions,  and  dipsas,  and  no 
water :  who  brought  forth  streams^*^  out  of  the  flinty  rock, 

16.  And  fed  thee  in  the  wilderness  with  manna, ^^  which  thy  fathers 
knew  not.  And  after  He  had  afflicted  and  proved  thee,  at  the  last 
He  had  mercy  on  thee, 

17.  Lest  thou  say  in  thy  heart :  My  own  might,  and  the  strength 
of  my  own  hand,  have  achieved  all  these  things  for  me.'^ 

18.  But  remember  the  Lord  thy  God,  that  He  hath  given  thee 
strength,  that  He  might  fulfil  His  covenant,  which  He  sware  to  thy 
fathers,  as  it  is  this  day. 

19.  But  if  thou  forget  the  Lord  thy  God,  and  follow  strange  gods, 
and  serve  and  adore  them ;  behold,  now  I  foretell  thee  that  thou  shalt 
utterly  perish. 

20.  As  the  nations  which  the  Lord  destroyed  at  thy  entrance,  so 
shall  ye  also  perish,  if  ye  be  disobedient  to  the  voice  of  the  Lord 
your  God. 


CHAPTER    IX. 

LEST  TUEY  SHOULD  IMPUTE  THEIR  VICTORIES  TO  THEIR  OWN  MERITS,  THEY  ARE  PUT 
IX  MIND  OF  THEIR  MANIFOLD  REBELLIONS  AND  OTHER  SINS,  FOR  WHICH  THEY 
SHOULD  HAVE  BEEN  DESTROYED,  BUT  GOD  SPARED  THEM  FOR  HIS  PROMISE  MADE 
TO    ABRAHAM,    ISAAC,    AND    JACOB. 

1.  Hear,  0  Israel :  Thou  shalt  go  over  the  Jordan  this  day,^  to 
possess  nations  greater,  and  stronger  than  thyself,  cities  great  and 
walled  up  to  the  sky,^ 


'  The  warnings  against  ingratitude  and  rebellion  are  frequent. 

"  Numb.  20  :  9;  21  :  6,    The  dipsas  or  thirsty  serpents  and  other   noxious   animals  abounded.    P. 
'Drought." 
'»  Exod.  17  :  6.  »i  Exod.  16  :  14. 

^^  Jloses  frequently  warned  them  to  avoid  self-reliance. 

*  Soon.    More  than  a  month  was  to  elapse  before  the  passage. 

"  Very  high  walls  are  so  called  by  hyperbole. 


494  THE    BOOK    OF    DEUTERONOMY. 

2.  A  people  great  and  tall,  the  sons  of  the  Anakim,  whom  thou 
hast  seen,  and  heard  of,  against  whom  no  man  is  able  to  stand.^ 

3.  Know  therefore  this  day  that  the  Lord  thy  God  Himself  will 
pass  over  before  thee,  as  a  devouring  and  consuming  fire,  to  destroy 
and  extirpate  and  bring  them  to  nothing  before  thy  face  quickly,^  as 
He  hath  spoken  to  thee. 

4.  Say  not  in  thy  heart,  w^hen  the  Lord  thy  God  hath  destroyed 
them  in  thy  sight :  For  my  justice  hath  the  Lord  brought  me  in  to 
possess  this  land  ;  whereas  these  nations  are  destroyed  for  their  wick- 
edness. 

5.  For  it  is  not  for  thy  justice^  and  the  uprightness  of  thy  heart 
that  thou  goest  in  to  possess  their  lands  :  but  because  they  have  done 
wickedly,  they  are  destroyed  at  thy  coming  in :  and  that  the  Lord 
might  accomplish  His  word,  which  He  promised  by  oath  to  thy  fathers, 
Abraham,  Isaac,  and  Jacob. 

6.  Know  therefore,  that  the  Lord  thy  God  giveth  thee  this  excel- 
lent land  in  possession,  not  for  thy  justice,^  for  thou  art  a  very  stiff- 
necked  people.^ 

T.  Remember,  and  forget  not  how  thou  didst  provoke  the  Lord  thy 
God  to  wrath  in  the  wilderness.  From  the  day  on  which  thou  camest 
out  of  Egypt,  unto  this  place,  thou  hast  always  striven  against  the 
Lord.« 

8.  For  in  Horeb  also  thou  didst  provoke  Him  :  and  He  was  angry, 
and  would  have  destroyed  thee, 

9.  When  I  went  up  into  the  mount  to  receive  the  tables  of  stone, 
the  tables  of  the  covenant  which  the  Lord  made  with  you :  and  I 
continued  in  the  mount  forty  days  and  nights,  neither  eating  bread 
nor  drinking  water. 

10.  And  the  Lord  gave  me  two  tables  of  stone^  written  with  the 
finger  of  God,  and  containing  all  the  words  that  He  spake  to  you  on 
the  mount  from  the  midst  of  the  fire,  when  the  people  were  assembled 
together. 

11.  And  when  forty  days  wxre  passed,  and  as  many  nights,  the 
Lord  gave  me  the  two  tables  of  stone,  the  tables  of  the  covenant, 

12.  And  said  to  me  :  Arise,^^  and  go  down  quickly :  for  thy  people, 


*  MoBos  partially  adopts  the  description  given  of  their  great  stature  and  strength. 

*  Their  rapid  destruction  is  likened  to  a  spreading  fire.  Other  of  the  Canaunean  nations  were  gradually 
destroyed. 

*  V.  "  Justitias."    It  is  singular  in  the  text  here  and  in  t.  6. 
°  All  self-glorification  is  precluded. 

^  Obstinacy  and  rebellion  characterized  them. 

•Kxod.l7:0.  •  Exod.  81 :  18;  82  :  16.  «»Exod.32:7. 


DEUTEKONOMY    IX.  495 

■whom  thou  hast  brought  out  of  Egypt,  have  quickly  forsaken  the  way 
that  thou  hast  shown  them,  and  have  made  to  themselves  a  molten 
idol. 

13.  And  again  the  Lord  said  to  me :  I  see  that  this  people  is  stiif- 
necked  : 

14.  Let  me  alone,  that  I  may  destroy  them,"  and  abolish  their 
name  from  under  heaven,  and  set  thee  over^^  a  nation  that  is  greater 
and  stronger  than  this. 

15.  And  when  I  came  down  from  the  burning  mount,  and  held  the 
two  tables  of  the  covenant  with  both  hands, 

16.  And  saw  that  ye  had  sinned  against  the  Lord  your  God,  and 
had  made  to  yourselves  a  molten  calf,  and  had  quickly  forsaken  His 
way,  which  He  had  shown  you  : 

17.  I  cast  the  tables  out  of  my  hands,  and  brake  them  in  your 
sight. 

18.  And  I  fell  down  before  the  Lord  as  before,  forty  days  and 
nights,  neither  eating  bread,  nor  drinking  water,  for  all  your  sins 
which  ye  had  committed  against  the  Lord,  and  had  provoked  Him  to 
wrath  : 

19.  For  I  feared  His  indignation  and  anger,  wherewith  being 
moved  against  you.  He  would  have  destroyed  you.  And  the  Lord 
heard  me  this  time  also. 

20.  And  He  was  exceedingly  angry  against  Aaron  also,  and  would 
have  destroyed  him :  and  I  prayed  for  him  at  the  same  time.^^ 

21.  And  your  sin,^''  the  calf  which  ye  had  made,  I  took,  and  burned 
it  with  fire,  and  breaking  it  into  pieces,  until  it  was  as  small  as  dust, 
I  threw  it  into  the  torrent  which  cometh  down  from  the  mountain. 

22.  At  ''  The  Burning "^^  also,  and  at  ''  The  Place  of  Temptation," 
and  at  "  The  Graves  of  Lust,"  ye  provoked  the  Lord  :^*^ 

23.  And  when  He  sent  you  from  Cadesbarne,  saying :  Go  up,  and 
possess  the  land  which  I  give  you,  lind  ye  slighted  the  commandment 
of  the  Lord  your  God,  and  did  not  believe  Him,  neither  would  ye 
hearken  to  His  voice  ;^^ 

24.  But  ye  were  always  rebellious  from  the  day  that  I  first  knew 
you. 


"  It  is  a  way  of  expressing  the  force  of  the  intercession  of  Moses.  See  also  v.  19,  20,  26. 

**  H.  P.  "I  will  make  of  thee."  It  means  that  he  would  become  the  father  of  a  great  and  powerful 
nation. 

'*  H.  P.  "Ilis  descendants."    V.  "Similiter,"  "  The  object  of  their  sin. 

^'  Numb.  11  :  3.  The  name  was  given  to  a  place  where  the  murmurers  were  visited  with  fire  sent  from 
God. 

^  Exod.  17  :  7.  "  Numb.  11  :  34. 


496  THE    BOOK    OF    DEUTERONOMY. 

25.  And  I  lay  prostrate  before  the  Lord  forty  days  and  nights,^^ 
in  which  I  humbly  besought  Him,  that  He  would  not  destroy  you,  as 
He  had  threatened : 

26.  And  praying,  I  said :  0  Lord  God,^^  destroy  not  Thy  people, 
and  Thy  inheritance,  whom  Thou  hast  redeemed  in  Thy  greatness, 
whom  Thou  hast  brought  out  of  Egypt  with  a  strong  hand. 

27.  Remember  Thy  servants  Abraham,  Isaac,  and  Jacob :  look  not 
on  the  stubbornness  of  this  people,  nor  on  their  wickedness  and  sin. 

28.  Lest  perhaps  the  inhabitants  of  the  land,  out  of  which  Thou 
hast  brought  us,  say :  The  Lord  could  not  bring  them  into  the  land 
which  He  promised  them,  and  He  hated  them :  therefore  He  brought 
them  out,  that  He  might  kill  them  in  the  wilderness : 

29.  They  are  Thy  people  and  Thy  inheritance,  whom  Thou  hast 
brought  out  by  Thy  great  strength,  and  in  Thy  stretched-out  arm. 


CHAPTER    X. 

COD    GITETII    THE    SECOND  TABLES   OF   THE    LAW:    A  FURTHER   EXHORTATION   TO    FEAR 

AND    SERVE    THE    LORD. 

1.  At  that  time^  the  Lord  said  to  me  :  Hew  thee  two  tables  of  stone 
like  the  former,  and  come  up  to  Me  into  the  mount :  and  make  an  ark 
of  wood,^ 

2.  And  I  will  write  on  the  tables  the  words  which  were  on  the  first 
tables,  which  thou  brakest ;  and  thou  shalt  put  them  in  the  ark. 

3.  And  I  made  an  ark  of  setim-wood.  And  when  I  had  hewn  two 
tables  of  stone  like  the  former,  I  went  up  into  the  mount,  having  them 
in  my  hands. 

4.  And  He  wrote  on  the  tables,  as  He  had  written  before,  the  ten 
words,  which  the  Lord  spake  to  you  on  the  mount  from  the  midst  of 
the  fire,  when  the  people  were  assembled :  and  .He  gave  them  to  me. 

5.  And  returning  from  the  mount,  I  came  down,  and  put  the  tables 
into  the  ark,  that  I  had  made :  and  they  are  there,  as  the  Lord  com- 
manded me. 


"  This  was  the  second  fast.  "  Exod.  32  :  11 ;  Numb.  14  :  13. 

«  Exod.  34  : 1. 

^  This  order  is  given  elsewhere  in  detail.  Exod.  25  :  10.  It  is  here  referred  to  in  connection  with  the 
making  of  the  tables.    V.  "  Hacosque." 


DEUTERONOMY    X.  497 

6.  And  the  children  of  IsraeP  removed  their  camp  from  Beroth  of 
the  children  of  Jacan  into  Mosera,  where  Aaron  died*  and  was  buried, 
and  Eleazar  his  son  succeeded  him  in  the  priestly  office. 

7.  Thence  they  came  to  Gadgad :  from  which  place  they  departed, 
and  camped  in  Jetebatha,  in  a  land  of  rivers  of  Avater. 

8.  At  that  time  He^  separated  the  tribe  of  Levi,  to  carry  the  ark 
of  the  covenant  of  the  Lord,  and  to  stand  before  Him  in  the  ministry, 
and  to  bless  in  His  name,^  until  this  present  day. 

9.  Wherefore  Levi  hath  no  part  nor  possession  with  his  brethren : 
because  the  Lord  Himself  is  his  possession,  as  the  Lord  thy  God  pro- 
mised him. 

10.  And  I  stood  on  the  mount,  as  before,  forty  days  and  nights :'' 
and  the  Lord  heard  me  this  time  also,  and  would  not  destroy  thee. 

11.  And  He  said  to  me :  Go,  and  w^alk  before  the  people,^  that 
they  may  enter,  and  possess  the  land,  which  I  sware  to  their  fathers 
to  give  them. 

12.  And  now,  Israel,  what  doth  the  Lord  thy  God  require  of  thee,^ 
but  that  thou  fear  the  Lord  thy  God,  and  walk  in  His  ways,  and  love 
Him,  and  serve  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul : 

13.  And  keep  the  commandments  of  the  Lord,  and  His  ceremonies, 
which  I  command  thee  this  day,  that  it  may  be  well  with  thee  ? 

14.  Behold,  to  the  Lord  thy  God  belong  the  heavens,  and  the 
heaven  of  heavens,  and  the  earth  and  all  things  therein. 

15.  And  yet  the  Lord  hath  been  closely  joined^''  to  thy  fathers,  and 
hath  loved  them,  and  chosen  their  seed  after  them,^^  you  out  of  all 
nations,  as  this  day. 


'  Numb.  33  :  31.  The  order  of  the  stations  as  described  in  Numbers  is  somewhat  different,  owing 
probably  to  the  people  having  encamped  twice  in  the  same  place,  and  to  the  omission  in  some  instances 
of  intermediate  stations.  From  Moseroth  they  are  said  in  Numbers  to  have  camped  in  Benejaacan, 
which  seems  to  be  the  same  as  Beroth-benejaacan  mentioned  in  this  passage.  It  may  be  that  these  names 
had  a  greater  or  less  extension  in  different  passages,  as  a  general  appellation  is  sometimes  given  to  a 
ridge  of  mountains,  whilst  each  mountain  has  a  peculiar  name.  The  verses  6  and  7  seem  to  be  out  of 
place  here,  and  may  be  considered  as  parenthetical. 

*  The  death  of  Aaron  took  place  on  Mount  Ilor,  Numb.  20  :  28,  29,  which  seems  not  to  have  been  far 
from  Mosera.  The  Samaritan  text  here  is  conformable  to  the  passage  of  Numbers.  Some  mistakes  may 
have  occurred  in  the  text,  by  means  of  copyists. 

*  Numbers  8  :  6.  The  phrase,  "at  that  time,"  admits  some  latitude  of  meaning.  II.  P.  "The  Lord." 
The  Levites  were  set  apart  for  the  ministry  before  their  departure  from  Mount  Sinai. 

"  To  pray  for  blessings  in  behalf  of  others.  Numb.  6  :  23,  27. 
■'  Supra  9  :  25. 

*  This  was  said  previously.    The  order  of  verses  seems  to  be  deranged. 

»  Supra  6:5;  infra  11 :  13.  i"  The  verb  denotes  attachment.  Supra  7  :  7. 

"  Of  His  mere  goodness.  V.  inserts :  "  Id  est."  P.  "  Even."  V.  adds  at  the  end,  "  comprobatur," 
which  makes  the  sense  fuller. 

32 


498  THE    BOOK    OF    DEUTERONOMY. 

16.  Circumcise  therefore  the  foreskin  of  your  heart,^^  ^nd  stiffen 
your  neck  no  more. 

17.  Because  the  Lord  your  God  He  is  God  of  gods,  and  Lord  of  lords, 
a  great  God  and  mighty,  and  terrible,^^  who  accepteth  not  persons, 
and  taketh  not  bribes. 

18.  He  doeth  judgment  to  the  fatherless  and  the  widow,  loveth 
the  stranger,  and  giveth  him  food  and  raiment. 

19.  And  therefore  love  ye  strangers ;  because  you  also  were 
strangers  in  the  land  of  Egypt.^* 

20.  Thou  shalt  fear  the  Lord  thy  God,  and  serve  Him  only  :^*  to 
Him  thou  shalt  cleave,  and  thou  shalt  swear  by  His  name. 

21.  He  is  thy  praise,  and  thy  God,  who  hath  done  for  thee  these 
great  and  terrible  things,  which  thy  eyes  have  seen. 

22.  With  seventy  souls^^  thy  fathers  went  down  into  Egypt :  and 
behold,  now  the  Lord  thy  God  hath  multiplied  thee  as  the  stars  of 
heaven. 


CHAPTER    XL 

TUE    LOVE   AND  SERVICE  OF    GOD  ARE    STILL    INCULCATED,  WITH  A  BLESSING   TO    THEM 
THAT    SERVE    HIM,    AND    THREATS    OF    PUNISHMENT    IF   THEY   FORSAKE    HIS    LAW. 

1.  Therefore  love  the  Lord  thy  God,  and  observe  His  precepts 
and  ceremonies.  His  judgments  and  commandments  at  all  times. 

2.  Know  this  day  the  things  that  your  children  know  not,*  who 
saw  not  the  chastisements  of  the  Lord  your  God,  His  great  doings 
and  strong  hand,  and  stretched-out  arm,^ 

3.  The  signs  and  works  which  He  did  in  the  midst  of  Egypt  to 
king  Pharao,  and  to  all  his  land, 

4.  And  to  all  the  host  of  the  Egyptians,  and  to  their  horses  and 
chariots :  how  the  waters  of  the  Red  Sea  covered  them  when  they 


>'  By  this  is  intimated  that  the  mere  circumcision  of  the  flesh  is  not  suflScient 

»  2  Par.  19  :  7  ;  Job  34  :  19  ;  Wisdom  6:8;  Eccli.  35  :  15 ;  Acts  10  :  34;  Rom.  2  :  11 ;  Gal.  2 :  6.    The 
exercise  of  Divine  Justice  is  terrific,  because  strict 

*«  Supra  6 :  13 ;  Matt.  4  :  10 ;  Luke  4  :  8. 

"  V.  adds :  "Soli."  "  Gen.  46  :  27 ;  Exod.  1 :  5. 

'  The  text  is  of  difficult  construction.    P.  supplies :  *'Itpmk  not  with  your  children." 

^  Many  were  still  alive  who  had  witnessed  the  prodigies  which  marked  the  going  forth  out  of  Egypt, 
and  those  which  afterwards  happened  in  the  desert. 


DEUTEEONOMY    XI.  499 

pursued  you,  and  how  the  Lord  destroyed  them  until  this  present 
day: 

5.  And  what  He  hath  done  to  you  in  the  wilderness,  till  ye  came 
to  this  place : 

6.  And  to  Dathan  and  Abiron,  the  sons  of  Eliab,  who  was  the  son 
of  Kuben :  whom  the  earth,  opening  her  mouth,  swallowed  up^  with 
their  households^  and  tents,  and  all  their  substance,^  which  they  had 
in  the  midst  of  Israel. 

7.  Your  eyes  have  seen  all  the  great  works  of  the  Lord,  which  He, 
hath  done, 

8.  That  ye  may  keep  all  His  commandments,  which  I  command 
you  this  day,  and  may  go  in  and  possess  the  land  to  which  ye  are 
entering, 

9.  And  may  live  in  it  a  long  time :  which  the  Lord  promised  by 
oath  to  your  fathers,  and  to  their  seed,  which  flow^eth  with  milk  and 
honey. 

10.  For  the  land  which  thou  goest  to  possess  is  not  like  the  land 
of  Egypt,  whence  thou  camest,  where  when  the  seed  is  sown,  waters 
are  brought  in  to  water  it,  after  the  manner  of  gardens  :^ 

11.  But  it  is  a  land  of  hills  and  plains,  which  receiveth  rain  from 
heaven. 

12.  And  the  Lord  thy  God  doth  always  visit  it  -J  and  His  eyes  are 
on  it  from  the  beginning  of  the  year  unto  the  end  thereof. 

13.  If  then  ye  obey^  My  commandments,  which  I  command  you 
this  day,  that  ye  love  the  Lord  your  God,  and  serve  Him  with  all 
your  heart,  and  with  all  your  soul : 

14.  He^  will  give  to  your  land  the  early  and  the  latter  rain,  that 
ye  may  gather  in  your  corn,  and  your  wine,  and  your  oil, 

15.  And  your  hay  out  of  the  fields  to  feed  your  cattle,  and  that  ye 
may  eat  and  be  filled. 

16.  Beware  lest  perhaps  your  heart  be  deceived,  and  ye  depart 
from  the  Lord,  and  serve  strange  gods,  and  adore  them : 

17.  And  the  Lord  being  angry  shut  up  heaven, ^"^  that  the  rain  come 


'  Numb.  16  : 1,  32.    This  fact  is  referred  to  in  support  of  the  sacred  order. 

*  Their  slaves  and  cattle. 

'  Lit.  "In  their  feet."    P.  "  In  their  possession." 

•^  II.  P.  "With  thy  foot.']  This  is  thought  to  refer  to  the  mode  of  irrigation,  the  feet  being  particularly 
employed  to  put  in  motion  the  watering  engine.  See  Philo  de  covfusione  Unguarum,  t,  1,  p.  410,  ed.  Mangey. 
Niebuhr,  Reiseieschreib,  p.  149. 

■"  By  seasonable  rain  showers.  ^  Supra  6:5;  10  :  12. 

*  II.  P.  "I."    Sam.  has  the  third  person,  as  the  context  requires. 

*"  This  aptly  expresses  the  withholding  of  rain,  which,  when  the  condensed  vapors  descend,  is  conceived 
as  falling  from  heaven,  that  is  from  the  atmosphere. 


500  THE    BOOK    OF    DEUTERONOMY. 

not  down,  nor  the  earth  yield  her  fruit,  and  ye  perish  quickly  from 
the  excellent  land  which  the  Lord  giveth  you. 

18.  Lay  up  these  My  words"  in  your  hearts  and  minds,  and  hang 
them  for  a  sign  on  your  hands,  and  as  frontlets  between  your  eyes. 

19.  Teach  your  children  speaking  of  them,  when  thou  sittest  in 
thy  house,  and  when  thou  walkest  on  the  way,  and  when  thou  liest 
down,  and  risest  up. 

20.  Thou  shalt  write  them  upon  the  posts  and  the  doors  of  thy 
house : 

21.  That  thy^^  days  may  be  multiplied,  and  the  days  of  thy  chil- 
dren in  the  land  which  the  Lord  sware  to  thy  fathers  that  He  would 
give  them  as  long  as  the  heaven  hangeth  over  the  earth.^^ 

22.  For  if  ye  keep  the  commandments  which  I  command  you,  and 
do  them,  to  love  the  Lord  your  God,  and  walk  in  all  His  ways,  cleav- 
ing unto  Him, 

23.  The  Lord  will  destroy  all  these  nations  before  your  face,  and 
ye  shall  possess  them,  which  are  greater  and  stronger  than  ye. 

24.  Every  place  that  your  foot  shall  tread  upon  shall  be  yours. 
From  the  desert,  and  from  Libanus,  from  the  great  river  Euphrates 
unto  the  western  sea  shall  be  your  borders.^^ 

25.  None  shall  stand  against  you :  the  Lord  your  God  shall  lay 
the  dread  and  fear  of  you  upon  all  the  land  that  ye  shall  tread  upon, 
as  He  hath  spoken  to  you. 

26.  Behold,  I  set  before  you  this  day  a  blessing  and  a  curse  :^^ 
2T.   A  blessing,  if  ye  obey  the  commandments  of  the  Lord  your 

God,  which  I  command  you  this  day : 

28.  A  curse,  if  ye  obey  not  the  commandments  of  the  Lord  your 
God,  but  revolt  from  the  way  which  now  I  show  you,  and  walk  after 
strange  gods  which  ye  know  not. 

29.  And  when  the  Lord  thy  God  shall  have  brought  thee  into  the 
land  whither  thou  goest  to  dwell,  thou  shalt  put  the  blessing  upon 
Mount  Garizim,  the  curse  upon  Mount  Hebal  :'^ 

30.  Which  are  beyond  the  Jordan,  behind  the  way  that  goeth  to 


"  Supra  6  :  6. 

^3  II.  P.  "  Your."    The  plural  number  is  used  to  the  end  of  v.  28. 

"  A  proverbial  expression  for  always. 

'*  Josue  1  :  8.  The  Israelites  oeTer  occupied  the  entire  territory  promised  them,  they  havinA  failed  in 
the  fulfilment  of  the  condition  on  which  the  promise  depended.  The  dominion  of  David  and  Solomon 
was,  nevertheless,  extensive,  and  they  received  tribute  from  distant  nations.   2  Kings  8:6;  10  :  19. 

"  Dependent  on  their  willing  obedience,  or  wanton  transgressions.  The  freedom  of  the  human  will  is 
manifestly  implied. 

^  Bands  of  Levites  on  opposite  hills  pronounced  these  sentences.  Oariiim  is  said  to  have  been 
remarkable  for  its  fertility.    Hebal  was  barren  and  stony. 


DEUTERONOMY    XII.  .  501 

the  setting  of  tlie  sun,  in  the  land  of  the  Canaanites,  who  dwell  in 
the  plain  country  over  against  Galgala/''  which  is  near  the  valley  that 
reacheth  and  entereth  far.^^ 

31.  For  ye  shall  pass  over  the  Jordan  to  possess  the  land  which 
the  Lord  your  God  giveth  you,  that  ye  may  have  it  and  possess  it. 

32.  See  therefore  that  ye  fulfil  the  ceremonies  and  judgments  which 
I  set  before  you  this  day. 


CHAPTER    XII. 

ALL   IDOLATRY   MUST   BE   EXTIRPATED :    SACRIFICES,  TITHES,    AND    FIRST-FRUITS    MUST 
BE    OFFERED    IK    ONE   ONLY   PLACE  :    ALL    EATING    OF    BLOOD    IS   PROHIBITED. 

1.  These  are  the  precepts  and  judgments  which  ye  must  do  in  the 
land  which  the  Lord,  the  God  of  thy  fathers,  giveth  thee,  to  possess 
it  all  the  days  that  thou  shalt  walk  upon  the  earth. 

2.  Destroy  all  the  places  in  which  the  nations  which  ye  shall  pos- 
sess worshipped  their  gods  upon  high  mountains,  and  hills,  and  under 
every  shady  tree. 

3.  Overthrow  their  altars,^  and  break  down  their  statues ;  burn 
their  groves  with  fire,  and  break  their  idols  in  pieces :  destroy  their 
names  out  of  those  places. 

4.  Ye  shall  not  do  so  to  the  Lord  your  God  :^ 

5.  But  ye  shall  come  to  the  place  which  the  Lord  your  God  shall 
choose  out  of  all  your  tribes,  to  put  His  name  there,  and  to  dwell 
in  it : 

6.  And  ye  shall  offer  in  that  place  your  holocausts  and  victims,  the 
tithes  and  offerings  of  your  hands,  and  your  vows  and  gifts,  the  first- 
lings of  your  herds  and  your  sheep. 

7.  And  ye  shall  eat  there  in  the  sight  of  the  Lord  your  God :  and 
ye  shall  rejoice  in  all  things  whereunto  ye  shall  put  your  hand,  ye 
and  your  houses  wherein  the  Lord  your^  God  hath  blessed  you. 


^'  Jos.  12  :  23. 

"  H.  P.  "Beside  the  plains  of  Moreh."  L.  "  Near  the  grove  of  Moreh."  V.  interprets  the  name,  which 
many  take  to  be  a  proper  name. 

1  Supra  7  :  25 ;  2  Mac.  12  :  40.  God  justly  decreed  the  destruction  of  idolatrous  objects,  since  He 
vouchsafed  to  be  supreme  Ruler  and  Lawgiver. 

3  It  was  wrong  to  imitate  the  heathen  even  in  the  circumstances  of  worship,  although  in  themselves 
indifferent,  since  they  easily  became  infected  with  superstition. 

s  H.  P.  "  Thy." 


502  THE    BOOK    OF    DEUTERONOMY. 

8.  Ye  shall  not  do  there  the  things  we  do  here  this  day,  every  man 
that  which  seemeth  good  to  himself.^ 

9.  For  ye  are  not  as  yet  come  to  the  rest  and  to  the  possession 
which  the  Lord  your  God  giveth  you. 

10.  Ye  shall  pass  over  the  Jordan,  and  shall  dwell  in  the  land  which 
the  Lord  your  God  giveth  you,  that  ye  may  have  rest  from  all  ene- 
mies round  about,  and  may  dwell  without  any  fear 

11.  ^In  the  place  which  the  Lord  your  God  shall  choose,  that  His 
name  may  be  therein.  Thither  shall  ye  bring  all  the  things  which  I 
command  you,  holocausts  and  victims,  and  tithes,  and  the  first-fruits 
of  your  hands ;  and  whatever  is  the  choicest  in  the  gifts  which  ye 
shall  vow  to  the  Lord. 

12.  There  shall  ye  feast  before  the  Lord  your  God,  ye  and  your 
sons  and  your  daughters,  your  men-servants  and  maid-servants,  and 
the  Levite  who  dwelleth  in  your  cities :  for  he  hath  no  other  part  and 
possession  among  you. 

13.  Beware  lest  thou  offer  thy  holocausts  in  every  place  which  thou 
seest : 

14.  But  in  the  place  which  the  Lord  shall  choose,  in  one  of  thy 
tribes,  shalt  thou  offer  sacrifices,  and  shalt  do  all  that  I  command 
thee. 

15.  But  if  thou  desirest  to  eat,  and  the  eating  of  flesh  delight  thee, 
kill  and  eat  according  to  the  blessing  of  the  Lord  thy  God,  which  He 
hath  given  thee  in  thy  cities  :^  whether  it  be  unclean  or  clean,^  such 
as  may  be  offered,  as  the  roe,  and  the  hart,  shalt  thou  eat. 

16.  Only  the  blood  thou  shalt  not  eat,  but  thou  shalt  pour  it  out 
upon  the  earth  as  water. 

17.  Thou  mayst  not  eat  in  thy  towns  the  tithes  of  thy  corn,  and 
thy  wine,  and  thy  oil,  the  firstlings  of  thy  herds  and  thy  cattle,  nor 
anything  which  thou  vowest,  nor  thy  free-will  offerings,  nor  the  offer- 
ings of  thy  hands : 

18.  But  thou  shalt  eat  them  before  the  Lord  thy  God  in  the  place 


*  This  liberty  was  necessarily  confined  to  things  not  morally  wrong.  It  was  not  possible  to  observe 
all  the  legal  prescriptions,  whilst  they  were  journeying  in  the  desert. 

*  H.  P.  "  Then  there  shall  be  a  place  which  the  Lord  your  God  shall  choose  to  cause  Ills  name  to  dwell 
there." 

"  II.  P.  "In  all  thy  gates."  It  appears  that,  during  the  journey  in  the  desert,  animals  were  usually 
presented  at  the  door  of  tlio  tabernacle,  before  being  slaughtered.  Lev.  17  :  3,  4.  In  cities  it  was  allowed 
to  kill  them  for  food,  without  offering  them  previously  in  sacrifice. 

■•  V.  "  Sive  immunduns,  hoc  est  maculatum  et  debile,  slve  mundum,  hoc  est  integrum  et  sine  macula." 
II.  P.  "  The  clean  and  the  unclean  may  eat  thereof."  V.  paraphrases  the  text,  which  it  refers  to  the 
animals,  rather  than  to  the  men.  It  is  repeated  v.  22.  The  meaning  seems  to  be,  that  animals  not 
allowed  to  be  offered,  such  as  the  hart  and  roe,  might  be  eaten  in  the  various  cities,  as  well  as  animals 
which  might  be  offered. 


•         DEUTERONOMY    XII.  OUd 

which  the  Lord  thy  God  shall  choose,  thou  and  thy  son  and  thy 
daughter,  and  thy  man-servant,  and  maid-servant,  and  the  Levite  that 
dwelleth  in  thy  cities  :  and  thou  shalt  rejoice  and  be  refreshed  before 
the  Lord  thy  God  in  all  things  whereunto  thou  shalt  put  thy  hand. 

19.  Take  heed  thou  forsake  not  the  Levite  all  the  time  that  thou 
livest  in  the  land. 

20.  When  the  Lord  thy  God  shall  have  enlarged^  thy  borders,  as 
He  hath  spoken  to  thee,  and  thou  wilt  eat  the  flesh  which  thy  soul 
desireth  :^ 

21.  And  if  the  place  which  the  Lord  thy  God  shall  choose,  that 
His  name  should  be  there,  be  far  off,  thou  shalt  kill  of  thy  herds  and 
of  thy  flocks,  as  I  have  commanded  thee ;  and  shalt  eat  in  thy  towns, 
as  it  pleaseth  thee. 

22.  Even  as  the  roe  and  the  hart  are  eaten,  so  shalt  thou  eat  them  : 
both  the  clean  and  unclean  shall  eat  of  them  alike. 

23.  Only  beware  of  this,  that  thou  eat  not  the  blood,  for  the  blood 
is  the  life :  and  therefore  thou  must  not  eat  the  life  with  the  flesh : 

24.  But  thou  shalt  pour  it  upon  the  earth  as  water, 

25.  That  it  may  be  well  with  thee  and  thy  children  after  thee,  when 
thou  shalt  do  that  which  is  pleasing  in  the  sight  of  the  Lord. 

26.  But  the  things  which  thou  hast  sanctified  and  vowed  to  the 
Lord  thou  shalt  take,  and  thou  shalt  come  to  the  place  which  the  Lord 
shall  choose : 

27.  And  thou  shalt  offer  thy  oblations  the  flesh  and  the  blood  upon 
the  altar  of  the  Lord  thy  God :  the  blood  of  thy  victims  thou  shalt 
pour  on  the  altar :  and  the  flesh  thou  thyself  shalt  eat. 

28.  Observe  and  hear  all  the  things  that  I  command  thee,  that  it 
may  be  well  with  thee  and  thy  children  after  thee  forever,  when  thou 
doest  what  is  good  and  pleasing  in  the  sight  of  the  Lord  thy  God. 

29.  When  the  Lord  thy  God  shall  have  destroyed^"  before  thy  face 
the  nations  unto  which  thou  goest  to  possess,  and  when  thou  shalt 
possess  them  and  dwell  in  their  land : 

30.  Beware,  lest  thou  imitate  them,  after  they  are  destroyed  at  thy 
coming  in,  and  lest  thou  seek  after  their  ceremonies,"  saying :  As 
these  nations  have  worshipped  their  gods,  so  will  I  also  worship. 

31.  Thou  shalt  not  do  in  like  manner  to  the  Lord  thy  God.  For 
they  have  done  to  their  gods  all  the  abominations  which  the  Lord 


Gen.  28  :  14 ;  Exod.  34  :  24 ;  infra  19  :  8.  ®  H.  P.  are  fuller, 

in/m  19:1.  "  H.  P.  '«God8." 


504  THE    BOOK    OF    D  E  UTERO  N03^Y. 

abhorreth,  offering  their  sons  and  daughters,  and  burning  them  with 
fire. 

32.  What  I  command  thee,  that  only  do  thou  to  the  Lord :  neither 
add  anything,  nor  diminish.*^ 


CHAPTER    XIIL 

FALSE    PROPHETS   MUST    BE    SLAIN,  AND   IDOLATROUS    CITIES   DESTROYED. 

1.  If  there  rise  in  the  midst  of  thee  a  prophet,  or  a  dreamer  of 
dreams,^  and  he  foretell  a  sign  and  a  wonder, 

2.  And  that^  which  he  spake  come  to  pass,^  and  he  say  to  thee : 
Let  us  go  and  follow  strange  gods,  which  thou  knowest  not,  and  let 
us  serve  them : 

3.  Thou  shalt  not  hear  the  words  of  that  prophet  or  dreamer :  for 
the  Lord  your  God  trieth^  y'ou,  that  it  may  appear  whether  ye  love 
Him  with  all  your  heart,  and  with  all  your  soul. 

4.  Follow  the  Lord  your  God,  and  fear  Him,  and  keep  His  com- 
mandments, and  hear  His  voice :  Him  shall  ye  serve,  and  to  Him 
shall  ye  cleave. 

5.  And  that  prophet  or  dreamer  shall  be  slain  :^  because  he  spake 
to  draw  you  away  from  the  Lord  your  God  who  brought  you  out  of 
the  land  of  Egypt,  and  redeemed  you  from  the  house  of  bondage ;  to 
make  thee  go^  out  of  the  way,  which  the  Lord  thy  God  commanded 
thee :  and  thou  shalt  take  away  the  evil  out  of  the  midst  of  thee. 

6.  If  thy  brother,  the  son  of  thy  mother,'^  or  thy  son,  or  daughter, 


"  This  verse  commences  the  following  chapter  in  ed.  Some  MSS.  support  V.,  which  P.  follows.  This 
division  is  conformable  to  the  mfttters  treated  of. 

»  V.  <'  Qui  somniom  Tidlsse  se  dicat."    This  clause  qualifies  the  test. 

'  H.  P.  "  The  sign  or  the  wonder." 

'  Even  a  supernatural  prediction,  although  fulfilled,  cannot  give  any  sanction  to  idolatly.  The 
prophet  abuses  his  gift,  when  he  avails  himself  of  it  to  encourage  others  to  do  that  which  is  manifestly 
wrong  and  superstitious. 

*  God  puts  the  fidelity  of  His  servants  to  the  test,  when  He  permits  a  false  worship  to  be  supported 
by  apparent  prophecies.  When  the  worship  is  evidently  corrupt,  it  may  be  safely  argued  that  the  pre- 
dictions are  not  supernatural  and  divine. 

*■  Under  the  theocracy  it  was  a  capital  crime  to  seek  to  estrange  men  from  the  worship  of  God.  To 
allege  prophecies  with  this  view  was  to  aggravate  the  crime  by  imposture. 

''  P.  "Thrust  thee  out  of."    L.  "Mislead  thee  fVom." 

■"  Uterine  brothers  are  considered  as  more  tenderly  attached  to  one  another.  Sam,,  Vat.  "  The  son  of 
thy  father,  or  of  thy  mother." 


DEUTERONOMY    XIII.  505 

or  thy  wife  that  is  in  thy  bosom,  or  thy  friend,  whom  thou  lovest  as 
thy  own  soul,^  would  persuade  thee  secretly,  saying :  Let  us  go,  and 
serve  strange  gods,  which  thou  knowest  not,  nor  thy  fathers, 

7.  ^Of  alP^  the  nations  round  about,  that  are  near  or  afar  off,  from 
one  end  of  the.  earth  to  the  other, 

8.  Consent  not  to  him ;  hear  him  not ;  neither  let  thy  eye  spare 
him  to  pity  and  conceal  him  : 

9.  But  thou  shalt  presently"  put  him  to  death.  Let  thy  hand  be 
first  upon  him,^^  and  afterwards  the  hands  of  all  the  people. 

10.  He  shall  be  stoned  to  death  :  because  he  would  have  withdrawn 
thee  from  the  Lord  thy  God,  who  brought  thee  out  of  the  land  of 
Egypt,  from  the  house  of  bondage : 

11.  That  all  Israel  hearing  may  fear,  and  may  do  no  more  any- 
thing like  this. 

12.  If  in  one  of  thy  cities,  which  the  Lord  thy  God  giveth  thee  to 
dwell  in,  thou  hear  some  say : 

13.  Children  of  BeliaP^  are  gone  out  of  the  midst  of  thee,  and  have 
withdrawn  the  inhabitants  of  their  city,  and  have  said :  Let  us  go, 
and  serve  strange  gods,  which  ye  know  not : 

14.  Inquire  carefully  and  diligently  the  truth  of  the  thing  by  look- 
ing well  into  it :  and  if  thou  find  that  which  is  said  to  be  certain,  and 
that  this  abomination  hath  been  really  committed, 

15.  Thou  shalt  forthwith  kill  the  inhabitants  of  that  city  with  the 
edge  of  the  sword,^'*  and  shalt  destroy  it  and  all  things  that  are  in  it, 
even  the  cattle. 

16.  And  all  the  household  goods^^  that  are  there,  thou  shalt  gather 
together  in  the  midst  of  the  streets  thereof,  and  shalt  burn  them  with 
the  city  itself,  so  as  to  consume  all  for  the  Lord  thy  God,  and  that  it 
be  a  heap  forever :  it  shall  be  built  no  more. 

IT.  And  nothing  of  the  cursed  thing  shall  cleave  to  thy  hand  :^^ 
that  the  Lord  may  turn  from  the  wrath  of  His  fury,  and  may  have 
mercy  on  thee,  and  multiply  thee,  as  He  sware  to  thy  fathers. 


«  As  thyself.  »  H.  P.  «  Of  the  gods."  "  "  All"  is  added. 

"  Infra  17  :  7.  "Presently"  is  not  in  H.,  which,  however,  repeats  the  verb  emphatically.  The  testimony 
of  several  witnesses  was  previously  required,  so  that  a  judicial  process  was  framed.  Infra  17  :  7.  The 
rigor  of  the  law  arose  from  the  greatness  of  the  crime,  and  the  danger  of  its  spreading. 

*^  After  conviction,  the  chief  accuser  cast  the  first  stone. 

"  "  Without  yoke" — lawless  men,  who  spurn  moral  restraint.    L.  "Children  of  worthlessness." 

•'  This  punishment  was  just,  because  decreed  by  God  against  those  who  slighted  his  supreme  Majesty. 
The  destruction  of  property  together  with  life  took  away  all  motives  of  self-interest  from  the  assailants. 

'■'  The  spoil — the  furniture,  or  other  property. 

*^  Nothing  belonging  to  the  doomed  city. 


506  THE    BOOK    OF    DEUTERONOMY. 

18.  When  thou  shalt  hear  the  voice  of  the  Lord  thy  God,  keeping 
all  His  precepts,  which  I  command  thee  this  day,  that  thou  mayest 
do  what  is  pleasing  in  the  sight  of  the  Lord  thy  God. 


CHAPTER   Xiy. 

IN  MOURNING  FOR  THE  DEAD  THEY  ARE  NOT  TO  FOLLOW  THE  WAYS  OF  THE  GEN- 
TILES:  THE  DISTINCTION  OF  CLEAN  AND  UNCLEAN  MEATS:  ORDINANCES  CONCERN- 
ING  TITHES,   AND   FIRST-FRUITS. 

1.  Be  ye^  children  of  the  Lord  your  God :  ye  shall  not  cut  your- 
selves, nor  make  any  baldness^  for  the  dead. 

2.  Because  thou  art  a  holy  people^  to  the  Lord  thy  God :  and  He 
chose  thee  to  be  His  peculiar  people  out  of  all  nations  which  are 
upon  the  earth. 

3.  Eat  not  the  things  which  are  unclean. 

4.  These  are  the  beasts  which  ye  shall  eat :  the  ox,  and  the  sheep, 
and  the  goat, 

5.  The  hart  and  the  roe,  the  buffle,  and  chamois,  the  pygarg,  the 
wild  goat,  the  camelopard. 

6.  Every  beast  that  divideth  the  hoof'*  in  two  parts,  and*clieweth 
the  cud,^  ye  shall  eat. 

7.  But  of  those  which  chew  the  cud,  but  divide  not  the  hoof,  ye 
shall  not  eat,  such  as  the  camel,  the  hare,  and  the  coney :  because 
they  chew  the  cud,  but  divide  not  the  hoof,  they  shall  be  unclean  to 
you. 

8.  The  swine  also,  because  it  divideth  the  hoof,  but  cheweth  not 
the  cud,  shall  be  unclean :  their  flesh  ye  shall  not  eat,  and  their  car- 
casses ye  shall  not  touch. 

9.  These  shall  ye  eat  of  all  that  are  in  the  water :  all  that  have 
fins  and  scales,  ye  shall  eat. 

10.  Such  as  are  without  fins  and  scales,  ye  shall  not  eat,  because 
they  are  unclean. 

»  p.  «  Ye  are." 

^  II.  P.  "  Iktween  your  eyes."     Incisions  on  the  flesh  and  the  shaying  of  the  head  were  heathen 
practices  in  honor  of  Baal,  Osiris,  and  other  false  deities.    They  were  usual  at  funerals. 
»  Supra  7:6;  infra  26  :  18. 

*  Ley.  11:4.    II.  P.  "  And  cleayeth  the  cleft"    This  repetition  is  omitted  by  V. 

*  U.  P.  "  Among  the  beasts." 


DEUTERONOMY    XIV.  507 

11.  All  birds  that  are  clean  ye  shall  eat. 

12.  The  unclean  eat  not  :^  the  eagle,  and  the  grype,  and  the 
osprej, 

13.  The  ringtail,  and  the  vulture,  and  the  kite,  according  to  their 
kind, 

14.  And  all  of  the  raven  kind : 

15.  And  the  ostrich,  and  the  owl,  and  the  cuckoo,  and  the  hawk 
according  to  its  kind  : 

16.  The  heron,  and  the  swan,  and  the  stork, 

17.  And  the  cormorant,  the  gier-eagle,  and  the  night-crow, 

18.  The  bittern,  and  the  plover,  every  one  in  their  kind :  the  houp 
also,  and  the  bat. 

19.  Everything  that  creepeth  and  hath  little  wings,  shall  be  un- 
clean, and  shall  not  be  eaten. 

20.  All  that  is  clean,  ye  shall  eat. 

21.  But  whatever  is  dead  of  itself,''  eat  not.  Give  it  to  the  stranger 
that  is  within  thy  gates  to  eat,  or  sell  it  to  him  :^  because  thou  art 
the  holy  people  of  the  Lord  thy  God.  Thou  shalt  not  boil  a  kid  in 
the  milk  of  its  dam.^ 

22.  Every  year  thou  shalt  set  aside  the  tithes  of  all  thy  fruits  that 
the  earth  bringeth  forth. 

23.  And  thou  shalt  eat  before  the  Lord  thy  God  in  the  place  which 
He  shall  choose,^°  that  His  name  may  be  called  upon  therein,  the 
tithe  of  thy  corn,  and  thy  wine,  and  thy  oil,  and  the  firstlings  of  thy 
herds  and  thy  sheep :  that  thou  mayest  learn  to  fear  the  Lord  thy 
God  at  all  times. 

24.  But  when  the  way  and  the  place  which  the  Lord  thy  God  shall 
choose,  are  far  off,  and  He  hath  blessed  thee,  and  thou  canst  not 
carry  all  these  things  thither, 

25.  Thou  shalt  sell  them  all,  and  turn  them  into  money ;  and  shalt 
carry  it  in  thy  hand,  and  shalt  go  to  the  place  which  the  Lord  shall 
choose : 

26.  And  thou  shalt  buy  with  the  same  money  whatsoever  pleaseth 
thee,  either  of  the  herds  or  of  sheep,  wine  also  and  strong  drink,  and 


"  n.  p.  "These  are,  they  of  which  ye  shall  not  eat." 

■^  This  may  have  been  forbidden  as  unwholesome  ;  but  as  it  was  allowed  to  give  it  to  the  stranger,  the 
chief  motive  of  the  prohibition  was,  that  such  food  was  not  suitable  to  God's  chosen  people.  Exod.  23  :  19 ; 
3t :  26. 

*  H.  P.  "  Unto  an  alien." 

'  This  is  thought  to  have  been  a  superstitious  usage  among  the  neighboring  nations. 
^°  The  tithe  set  apart  for  the  priests  was  not  shared  by  the  donor.    Another  tithe  was  presented,  which 
the  donor  ate  in  the  holy  place. 


508  THE    BOOK    OF    DEUTERONOMY. 

all  that  thy  soul  desireth :  and  thou  shalt  eat  before  the  Lord  thy 
God,  and  shalt  feast,  thou  and  thy  household  : 

27.  And  the  Levite  that  is  within  thy  gates,  beware  thou  forsake 
him  not,  because  he  hath  no  other  part  in  thy  possession. 

28.  The  third  year  thou  shalt  separate  another  tithe  of  all  things 
that  grow  to  thee  at  that  time  :  and  shalt  lay  it  up  within  thy  gates." 

29.  And  the  Levite  who  hath  no  other  part  nor  possession  with  thee, 
and  the  stranger  and  the  fatherless  and  the  widow,  who  are  within 
thy  gates,  shall  come,  and  shall  eat,  and  be  filled :  that  the  Lord  thy 
God  may  bless  thee  in  all  the  works  of  thy  hands  which  thou  shalt  do. 


CHAPTER    XV. 


THE    LAW    OF    THE    SEVENTH   YEAR   OF   REMISSION.      THE   FIRSTLINGS    OF   CATTLE    ARE 
TO    BE    SANCTIFIED    TO    THE    LORD. 

1.  In  the  seventh  year  thou  shalt  make  a  release,^ 

2.  Which  shall  be  celebrated  in  this  manner.  He  to  whom  any- 
thing is  owing  from  his  friend  or  neighbor  or  brother,  cannot  demand 
it  again,  because  it  is  the  year  of  release  of  the  Lord.^ 

3.  Of  the  foreigner  or  stranger  thou  mayest  exact  it :  of  thy  coun- 
tryman and  neighbor  thou  shalt  not  have  power  to  demand  it  again.^ 

4.  And'*  there  shall  be  no  poor  nor  beggar^  among  you :  that  the 
Lord  thy  God  may  bless  thee  in  the  land  which  He  giveth  thee  to 
possess. 

5.  If  thou  hear  the  voice  of  the  Lord  thy  God,  and  keep  all  the 
commandments®  which  I  command  thee  this  day,  He  will  bless  thee, 
as  He  hath  promised. 


*»  In  the  third  year  the  second  tithe  was  eaten  at  home,  the  Levite  being,  however,  allowed  to  partake 
of  it. 

^  A  remission  of  claims,  an  net  of  indulgence. 

"  Debts  were  remitted,  so  that  creditors  were  freed  from  embarrassment.  The  obligation,  however, 
appears  to  have  been  merely  suspended  during  that  year.  Josephus  speaks  of  the  entire  cancelling  of 
debts  as  a  privilege  of  the  year  of  Jubilee. 

'  The  special  favors  and  privileges  of  the  Israelites  were  in  accordance  with  the  general  system  under 
which  they  lived.  Others  enjoyed  protection,  and  their  rights  were  respected.  II.  P.  "  Thine  hand  shall 
release." 

*  The  force  of  the  term  is  not  clear.    P.  "  Save  when."    L.  "  Although." 

'  Two  terms  are  used  for  one.  Moses  predicts  general  abundance.  His  object  is  not  to  forbid  men- 
dlcity,  but  to  leave  no  room  for  it 

«  V.  "Quasjussit." 


DEUTERONOMY    XV.  509 

6.  Thou  shalt  lend  to  many  nations,  and  thou  shalt  borrow  of  no 
man/  Thou  shalt  have  dominion  over  very  many  nations,  and  no  one 
shall  have  dominion  over  thee. 

7.  If  one  of  thy  brethren  within  thy  gates,  in  the  land  which  the 
Lord  thy  Grod  giveth  thee,  come  to  poverty,  thou  shalt  not  harden  thy 
heart,  nor  close  thy  hand,^ 

8.  But  thou  shalt  open  it  to  the  poor  man :  thou  shalt  lend  him 
that  which  thou  perceivest  he  needeth. 

9.  Beware  lest  a  wicked  thought  steal  in  upon  thee,  and  thou  say 
in  thy  heart :  The  seventh  year  of  release  draweth  nigh,^  and  thou 
turn  away  thy  eyes  from  thy  poor  brother,  and  give  him  not  i^^  lest 
he  cry  against  thee  to  the  Lord,  and  it  be  a  sin  unto  thee. 

10.  But  thou  shalt  give  to  him :  neither  shalt  thou  do  anything 
craftily^^  in  relieving  his  necessities ;  that  the  Lord  thy  God  may 
bless  thee  at  all  times,  and  in  all  things  to  whfch  thou  shalt  put  thy 
hand. 

11.  Poor  will  not  be  wanting  in  the  land  :^^  therefore  I  command 
thee^^  to  open  thy  hand  to  thy  needy  and  poor  brother. ^^ 

12.  When  a  Hebrew  man,  thy  brother,  or  a  Hebrew  woman  is 
sold  to  thee,  and  hath  served  thee  six  years,  in  the  seventh  year  thou 
shalt  let  him  go  free  :^^ 

13.  And  when  thou  sendest  him  out  free,  thou  shalt  not  let  him  go 
away  empty : 

14.  But  thou  shalt  give  him  for  his  way^'^  out  of  thy  flocks,  and  out 
of  thy  barn-floor,  and  thy  wine-press,  wherewith  the  Lord  thy  God 
shall  bless  thee. 

15.  Remember  that  thou  also  wast  a  bond-servant  in  the  land  of 


■'  This  prediction  was  conditional.  The  Israelites  were  to  enjoy  wealth  and  general  prosperity,  pro- 
vided they  were  faithful  to  God. 

*  H.  P.  "  From  thy  poor  brother."  Cases  of  individual  distress  were  provided  for  by  the  command  to 
afford  relief.  Matt.  5  :  42 ;  Luke  6  :  34. 

'  The  hopelessness  of  being  repaid  should  not  prevent  the  exercise  of  humanity. 

"  V.  "  Nolens  ei  commodare  quod  mutuum  postulat."    This  is  a  periphrase. 

"  Reluctantly.    P.  "Thine  heart  shall  not  be  grieved  when  thou  givest  unto  him." 

^  Matt.  26  :  11.    Poor  are  found  even  in  the  most  prosperous  states.    V.  adds  :  "  Habitationis  tuas." 

"  The  obligation  to  relieve  the  poor  is  of  strict  precept,  although  it  is  difficult  to  determine  the 
quantity  and  the  circumstances. 

"  H.  P.  "  Unto  thy  brother,  to  thy  poor,  and  to  thy  needy,  in  thy  land."  Three  classes  of  sufferers  are 
designated ;  or  rather  the  same  individual  is  presented  under  three  distinct  aspects,  as  a  kinsman,  an 
aflaicted  man,  and  a  distressed  man.    V.  adds  :  "Qui  versatur  tecum." 

"  Exod.  21 :  2 ;  Jer.  32  :  14.  The  short  term  assigned  to  the  servitude  of  an  Israelite  took  from  it  its 
severity.  The  gifts  enjoined  to  be  bestowed  at  the  time  of  liberation,  marked  the  legislation  as  most 
humane. 

iG  p^  n  ;f  jjou  gjjg^it  furnish  him  liberally."  The  term  means  an  ornamental  chain ;  but  it  is  used  for  a 
gift  of  any  kind.    V.  calls  it  viaticum. 


510  THE    BOOK    OF    DEUTERONOMY. 

Egypt,  and  the  Lord  thy  God  made  thee  free,  and  therefore  I  now 
command  thee  this. 

16.  But  if  he  say :  I  will  not  depart ;  because  he  loveth  thee,  and 
thy  house,  and  findeth  that  he  is  well  with  thee : 

17.  Thou  shalt  take  an  awl,  and  bore  through  his  ear  in  the  door 
of  thy  house  i"  and  he  shall  serve  thee  forever :  thou  shalt  do  in  like 
manner  to  thy  woman-servant  also. 

18.  Turn  not  away  thy  eyes  from  them  when  thou  makest  them 
free  :^^  because  he  hath  served  thee  six  years  according  to  the  wages 
of  a  hireling  '}^  that  the  Lord  thy  God  may  bless  thee  in  all  that  thou 
doest. 

19.  Of  the  firstlings,  that  come  of  thy  herd  and  thy  sheep,  thou 
shalt  sanctify  to  the  Lord  thy  God  whatever  is  of  the  male  sex. 
Thou  shalt  not  work  with  the  firstling  of  a  bullock,  and  thou  shalt 
not  shear  the  firstlings  of  thy  sheep. 

20.  In  the  sight  of  the  Lord  thy  God  shalt  thou  eat  them  every 
year  in  the  place  which  the  Lord  shall  choose,  thou  and  thy  house- 
hold. 

21.  But  if  it  have  a  blemish,^  or  be  lame,  or  blind,  or  in  any  part 
disfigured  or  feeble,  it  shall  not  be  sacrificed  to  the  Lord  thy  God. 

22.  But  thou  shalt  eat  it  within  thy  gates  :^^  the  clean  and  the  un- 
clean alike,  as  the  roe,  and  as  the  hart. 

23.  Only  take  heed  not  to  eat  their  blood,  but  pour  it  out  on  the 
earth  as  water. 


CHAPTER   XVL 

TUE    THREE    PRINCIPAL    SOLEMNITIES    TO    BE    OBSERVED  :     JUST    JUDGES    TO    BE    AP- 
POINTED  IN   EVERY   city:   ALL   OCCASIONS   OF   IDOLATRY   TO   BE   AVOIDED. 

1.  Observe  the  month  of  new  corn,^  which  is  the  first  of  the  spring, 
that  thou  mayst  celebrate  the  passover  to  the  Lord  thy  God :  because 
in  this  month  the  Lord  thy  God  brought  thee  out  of  Egypt  by  night. 

"  This  was  an  expressive  way  of  declaring  publicly  the  perpetuity  of  the  engagemenf. 

"  II.  P.  "  It  shall  not  seem  hard  unto  thee."  V.  is  fVee.  It  warns  not  to  turn  away  from  the  afflicted. 
Attention  to  their  wants  is  recommended. 

"  P.  '*IIe  hath  been  worth  a  double  hired  servant  to  thee."  L.  *' For  double  the  wages  of  a  hired 
laborer  he  hath  served  thee." 

»  Lev.  22  :  20 ;  Eccll.  35  :  14.  »  H.  P.  "Within  thy  gates.* 

^  Abib.    Exod.  13  :  4. 


DEUTERONOMY    XVI.  511 

2.  And  thou  shalt  sacrifice  the  passover^  to  the  Lord  thy  God,  of 
sheep,  and  of  oxen,  in  the  place  which  the  Lord  thy  God  will  choose, 
that  His  name  may  dwell  there.^ 

3.  Thou  shalt  not  eat  with  it  leavened  bread  :  seven  days  shalt  thou 
eat  without  leaven,  the  bread  of  affliction,  because  thou  camest  out  of 
Egypt  in  haste  :^  that  thou  mayst  remember  the  day  of  thy  coming 
out  of  Egypt  all  the  days  of  thy  life. 

4.  No  leaven  shall  be  seen  in  all  thy  borders  for  seven  days,  neither 
shall  any  of  the  flesh  of  that  which  was  sacrificed  the  first  day  in  the 
evening  remain  until  morning. 

5.  Thou  mayst  not  immolate  the  passover  in  any  one  of  thy  cities, 
which  the  Lord  thy  God  giveth  thee : 

6.  But  in  the  place  which  the  Lord  thy  God  will  choose,  that  His 
name  may  dwell  there  :  thou  shalt  immolate  the  passover  in  the 
evening  at  the  going  down  of  the  sun,  at  which  time  thou  camest  out 
of  Egypt. 

7.  And  thou  shalt  dress  and  eat  it  in  the  place  which  the  Lord  thy 
God  will  choose  :  and  in  the  morning  rising  up  thou  shalt  go  into  thy 
tents. 

8.  Six  days  shalt  thou  eat  unleavened  bread :  and  on  the  seventh 
day,  because  it  is  the  assembly  of  the  Lord  thy  God,  thou  shalt  do 
no  work. 

9.  Thou  shalt  number  unto  thee  seven  weeks^  from  that  day, 
wherein  thou  didst  put  the  sickle  to  the  corn. 

10.  And  thou  shalt  celebrate  the  festival  of  weeks^  to  the  Lord  thy 
God,  a  voluntary  oblation  of  thy  hand,  which  thou  shalt  ofi'er  accord- 
ing to  the  blessing  of  the  Lord  thy  God : 

11.  And  thou  shalt  rejoice  before  the  Lord  thy  God,  thou,  and  thy 
son,  and  thy  daughter,  and  thy  man-servant,  and  thy  maid-servant, 
and  the  Levite  that  is  within  thy  gates,  and  the  stranger,  and  the 
fatherless,  and  the  widow,  who  abide  with  you,  in  the  place  which  the 
Lord  thy  God  will  choose,  that  His  name  may  dwell  there : 

12.  And  thou  shalt  remember  that  thou  wast  a  servant  in  Egypt, 
and  thou  shalt  keep  and  do  the  things  w^hich  are  commanded. 

13.  Thou  shalt  celebrate  the  solemnity  also  of  tabernacles,  when 


-  The  victim  was  a  lamb,  which  was  offered  on  the  evening  of  the  fourteenth  day  of  the  moon  after 
the  vernal  equinox.    Oxen  and  other  victims  were  offered  during  the  week  of  the  solemnity. 

^  This  regards  the  city  of  Jerusalem.  The  passover  was  not  immolated  in  the  temple  itself,  but  in  the 
respective  houses  of  those  that  offered  it. 

*  H.  P.  V.  "  In  pavore."    The  trepidation  of  a  hurried  departure  is  meant. 

*  The  day  for  assembling  the  people. 

"  The  Pentecost  was  the  second  great  festival. 


512  THE    BOOK    OF    DEUTERONOMY. 

thou  hast  gathered  in  thy  fruit  of  the  barn-floor  and  of  the  wine- 
press/ 

14.  And  thou  shalt  make  merry  in  thy  festival  time,  thou,  thy  son, 
and  thy  daughter,  thy  man-servant  and  thy  maid-servant,  the  Levite 
also,  and  the  stranger,  and  the  fatherless,  and  the  widow,  who  are 
within  thy  gates. 

15.  Seven  days  shalt  thou  celebrate  feasts  to  the  Lord  thy  God,  in 
the  place  which  the  Lord  will  choose :  and  the  Lord  thy  G.od  will 
bless  thee  in  all  thy  fruits,  and  in  every  work  of  thy  hands,  and  thou 
shalt  rejoice. 

16.  Three  times  in  a  year  shall  all  thy  males  appear  before  the 
Lord  thy  God  in  the  place  which  He  will  choose :  in  the  feast  of  un- 
leavened bread,  in  the  feast  of  weeks,  and  in  the  feast  of  tabernacles. 
No  one  shall  appear  with  empty  hands^  before  the  Lord  : 

17.  But  every  one  shall  offer  according  to  what  he  hath,  according 
to  the  blessing  of  the  Lord  his  God,  which  He  will  give  him. 

18.  Thou  shalt  appoint  judges  and  magistrates  in  all  thy  gates, 
which  the  Lord  thy  God  giveth  thee,  in  all  thy  tribes,  that  they  may 
judge  the  people  with  just  judgment, 

19.  And  not  go  aside  to  either  part.  Thou  shalt  not  accept  per- 
sons nor  take  gifts  :^  for  gifts  blind  the  eyes  of  the  wise,  and  change 
the  words  of  the  just. 

20.  That  which  is  just  thou  shalt  foliow,^^  that  thou  mayest  live 
and  possess  the  land  which  the  Lord  thy  God  giveth  thee. 

21.  Thou  shalt  plant  no  grove,  nor  any  tree^^  near  the  altar  of  the 
Lord  thy  God : 

22i  Neither  shalt  thou  make  nor  set  up  to  thyself  a  statue ;  which 
things  the  Lord  thy  God  hateth. 


■"  At  the  close  of  the  civil  year,  in  the  month  Tizri,  September. 

»  Exod.  23  :  16 ;  34  :  20 ;  Eccl,  35  :  6.    Each  one  should  present  an  offering. 

»  Exod.  23  :  8;  Ley.  19  :  15;  supra  1 :  17 ;  Eccli.  20  :  31.  Disinterestedness  and  impartiality  are  strictly 
enjoined. 

"  Lit.  "Justice  justice  thou  shalt  pursue."  The  repetition  of  the  noun  has  the  force  of  a  superlatiye: 
strict  justice. 

"  These  things  were  easily  connected  with  heathenish  abuses. 


DEUTERONOMY    XVII.  513 


CHAPTER   XVII. 

VICTIMS  MUST  BE  WITHOUT  BLEMISH.  IDOLATERS  ARE  TO  BE  SLAIX.  CONTROVER- 
SIES ARE  TO  BE  DECIDED  BY  THE  HIGH  PRIEST  AND  COUNSEL,  WHOSE  SENTENCE 
MUST  BE  OBEYED,  UNDER  PAIN  OF  DEATH.  THE  DUTY  OF  A  KING,  WHO  IS  TO 
RECEIVE    THE    LAW    OF    GOD    AT    THE    PRIEST's    HANDS. 

1.  Thou  shalt  not  sacrifice  to  the  Lord  thy  God  a  sheep,  or  an  ox, 
wherein  there  is  blemish,  or  any  fault,^  for  that  is  an  abomination  to 
the  Lord  thy  God. 

2.  When  there  shall  be  found  among  you  within  any  of  thy  gates, 
which  the  Lord  thy  God  giveth  thee,  man  or  woman  who  doeth  evil 
in  the  sight  of  the  Lord  thy  God,  and  transgresseth  His  covenant, 

3.  To  go  and  serve  strange  gods,  and  adore  them,  the  sun  and  the 
moon,  and  all  the  host  of  heaven,  which  I  have  not  commanded  :^ 

4.  And  this  is  told  thee,  and  on  hearing  it  thou  hast  inquired  dili- 
gently, and  found  it  to  be  true,  that  the  abomination  is  committed  in 
Israel : 

5.  Thou  shalt  bring  forth  the  man  or^  the  woman,  who  have  com- 
mitted that  most  wicked  thing,  to  the  gates  of  thy  city  ;^  and  they 
shall  be  stoned. 

6.  By  the  mouth  of  two  or  three  witnesses  shall  he  who  is  to  be 
slain,  die.  Let  no  man  be  put  to  death  when  only  one  beareth  wit- 
ness against  him.^ 

7.  The  hands  of  the  witnesses  shall  be  first  upon  him  to  kill  him, 
and  afterwards  the  hands  of  the  rest  of  the  people  :^  that  thou  mayest 
take  away  the  evil  out  of  the  midst  of  thee. 

8.  If  there  be  among  you  a  hard  matter  in  judgment  between  blood 
and  blood,  cause  and  cause,  leprosy  and  leprosy  f  and  the  words  of 


^  Lev.  22 :  21.    H,  L.  "Anything  eviL" 

-  This  means :  which  I  have  strictly  forbidden. 

^  V.  "  Ac."    Ar.  so  translates  it. 

*  This  was  the  place  of  trial.    The  execution  was  outside  of  the  gates. 

*  This  was  a  wise  precaution.    Capital  punishment  should  not  be  inflicted  on  slight  grounds. 

^  Supra  13  :  9.  The  responsibility  of  the  witnesses  was  increased  as  they  were  made  executors  of  the 
law. 

■*  V.  "  Si  difficile  et  ambiguum  apud  te  judicium  esse  perspexeris."  This  is  an  elegant  rendering  of  the 
simpler  form.  Criminal,  civil,  and  ceremonial  cases  were  referred  to  this  high  court  of  appeal:  whether 
death  was  caused  voluntarily,  or  accidentally;  whether  a  suit  should  be  decided  for  either  party,  whether 
an  individual  was  truly  a  leper  or  not. 

33 


514  THE    BOOK    OF    DEUTERONOMY. 

the  judges  within  thy  gates  differ :  arise,  and  go  up  to  the  place  which 
the  Lord  thy  God  shall  choose.^ 

9.  And  thou  shalt  come  to  the  priests  of  the  Levitical  race,^  and 
to  the  judge,^^  who  shall  then  be :  and  thou  shalt  ask  of  them,  and 
they  shall  show  thee  the  true  judgment." 

10.  And  thou  shalt  do  whatever  they  shall  say  who  preside  in  the 
place  which  the  Lord  shall  choose,  and  what  they  shall  teach  thee 

11.*  According  to  His  law  ;^^  and  thou  shalt  follow  their  sentence  : 
thou  shalt  not  decline  to  the  right  hand,  or  to  the  left  hand. 

12.  But  he  that  is  proud,  and  refuseth  to  obey  the  commandment 
of  the  priest,  who  ministereth  at  that  time  to  the  Lord  thy  God,  and 
the  decree  of  the  judge ;  that  man  shall  die,  and  thou  shalt  take  away 
the  evil  from  Israel  :^^ 

13.  And  all  the  people  hearing  it  shall  fear,  that  no  one  afterwards 
may  proudly  resist. 

14.  When  thou  art  come  into  the  land  which  the  Lord  thy  God 
giveth  thee,  and  possessest  it,  and  sayest :  I  will  set  a  king  over  me, 
as  all  nations  have  who  are  round  about  :^^ 

15.  Thou  shalt  set  over  thee  him  whom  the  Lord  thy  God  shall 
choose  out  of  the  number  of  thy  brethren.  Thou  mayst  not  make 
king  a  man  of  another  nation  who  is  not  thy  brother.^^ 

16.  And  when  he  is  made  king,  he  shall  not  multiply  horses  to 
himself,  nor  lead  back  the  people  into  Egypt,  being  lifted  up  with  the 
number  of  his  horsemen, ^^  especially  since  the  Lord  hath  commanded 
you  to  return  no  more  the  same  way. 

17.  He  shall  not  have  many  wives^^  to  corrupt  his  heart,  nor  im- 
mense sums  of  silver  and  gold. 

18.  But  after  he  is  raised  to  the  throne  of  his  kingdom,  he  shall 


»  2  Par.  19  :  8.  Wherever  the  tabernacle  was  erected,  this  authority  could  be  exercised.  After  the 
erection  of  the  temple,  it  was  confined  to  it. 

»  H.  P.  "The  piiests,  the  Levites." 

*"  The  civil  judgo  appears  to  be  distinguished  from  the  high  priest  here  and  in  v.  12. 

''  The  sentence  of  the  tribunal  was  final.    V.  "  Judicii  veritatem." 

"  II.  P.  "According  to  the  sentence  of  the  law."  This  points  to  the  rule  of  judgment;  bat  it  is  not 
meant  to  uiaiic  it  dependent  on  the  opinion  of  the  parties. 

''  It  appears  that  the  decree  was  confirmed  by  the  judge,  so  as  to  obt^n  civil  force.  Death  was  the 
penalty  of  obstinate  resistance. 

'*  Moses  foresaw  that  the  Israelites  would  seek  to  have  a  king,  like  the  surrounding  nations,  and 
wisely  provided  for  the  contingency. 

'*  It  was  wise  policy  to  exclude  foreigners  from  the  throne. 

««  V.  "Equitatus  numero  sublevatus."  II.  P.  "  To  the  end  that  ho  should  multiply  horses."  Public 
money  id  easily  squandered  on  studs  of  horses.  A  vast  cavalry  is  a  great  public  burden.  It  was  a  con- 
stant incentive  to  return  to  Kgypt. 

"  Although  the  unity  of  the  marriage  relations  hod  been  rela.\od,  it  was  an  abuse,  even  for  monarchs, 
to  have  many  wives. 


DEUTEEONOMY    XVIII.  515 

write  out  for  himself  the  copy  of  this  law^^  in  a  volume,,  taking^^  the 
copy  of  the  priests  of  the  Levitical  tribe  : 

19.  And  he  shall  have  it  with  him,  and  shall  read  it  all  the  days 
of  his  life,  that  he  may  learn  to  fear  the  Lord  his  God,  and  keep  His 
words  and  ceremonies,  which  are  commanded  in  the  law. 

20.  And  that  his  heart  be  not  lifted  up  with  pride  over  his  breth- 
ren, nor  decline  to  the  right  or  to  the  left,  that  he  and  his  sons  may 
reign  a  long  time  over  Israel. 


CHAPTER    XVIIL 

THE  LORD  IS  THE  INHERITANCE  OF  THE  PRIESTS  AND  LEVITES.  HEATHENISH  ABO- 
MINATIONS ARE  TO  BE  AVOIDED.  THE  GREAT  PROPHET  CHRIST  IS  PROMISED. 
FALSE    PROPHETS    MUST    BE    SLAIN. 

1.  The  priests  and  Levites,  and  all  that  are  of  the  same  tribe,  shall 
have  no  part  nor  inheritance  with  the  rest  of  Israel  ;^  because  they 
shall  eat  the  sacrifices  of  the  Lord,  and  His  oblations.^ 

2.  And  they  shall  receive  nothing  else  of  the  possession^  of  their 
brethren :  for  the  Lord  Himself  is  their  inheritance,  as  He  hath  said 
to  them. 

3.  This  shall  be  the  priest's  due  from  the  people,  and  from  them 
that  offer  victims  :  whether  they  sacrifice  an  ox,  or  a  sheep,  they  shall 
give  to  the  priest  the  shoulder  and  the  breast : 

4.  The  first-fruits'*  also  of  corn,  of  wine,  and  of  oil,  and  a  part  of 
the  wooP  from  the  shearing  of  their  sheep. ^ 

5.  For  the  Lord  thy  God  hath  chosen  him  of  all  thy  tribes,  to 
stand,  and  to  minister  to  the  name  of  the  Lord,  him  and  his  sons  for- 
ever. 

6.  If  a  Levite  go  out  of  any  one  of  the  cities  of  all  Israel,  in  which 


'^  It  is  not  certain  whether  he  was  bound  to  copy  out  the  whole  law,  or  only  the  decalogue.    It  was 
calculated  to  make  him  religious  and  exemplary. 
"  For  model. 

»  They  had  not  a  portion  of  the  land  like  the  others.   Numb.  18  :  20,  23 ;  svpra  10  :  9 ;  1  Cor.  9  :  13. 
2  H.  P.  "  His  inheritance."    The  same  term  is  used  in  II.  as  above.    The  portions  of  the  victims  and 
the  various  offerings  were  for  the  Levites,  as  an  inheritance  assigned  them  by  God. 
^  They  had  houses  and  lots  for  their  residence.    The  text  is  in  the  singular. 
*  Numb.  18  :  11.  »  H.P.  "The  first  of  the  fleece." 

6  II.  P.  "Shalt  thou  give  him." 


516  THE    BOOK    OF    DEUTERONOMY. 

he  dwelleth,  and  have  a  longing  mind  to  come  to  the  place  which  the 
Lord  will  choose, 

7.  He  shall  minister  in  the  name  of  the  Lord  his  God,  as  all  his 
brethren  the  Levites  do,  that  shall  stand  at  that  time  before  the  Lord. 

8.  He  shall  receive  the  same  portion  of  food  that  the  rest  do :  be- 
sides that  which  is  due  to  him  in  his  own  city,  by  succession  from 
his  fathers.'' 

9.  When  thou  art  come  into  the  land  which  the  Lord  thy  God 
giveth  thee,  beware  lest  thou  imitate  the  abominations  of  those 
nations. 

10.  Neither  let  there  be  found  among  you  any  one  who  shall  make 
his  son  or  daughter  pass  through  the  fire  f  or  who  consulteth  sooth- 
sayers, or  observeth  dreams  and  omens :  neither  let  there  be  any 
wizard, 

11.  Nor  charmer,  nor  any  one  that  consulteth  familiar  spirits,  or 
fortune-tellers  ;  or  a  necromancer.^ 

12.  For  the  Lord  abhorreth  all  these  things :  and  for  these  abomi- 
nations He  destroyeth  them  at  thy  coming. 

13.  Thou  shalt  be  perfect,  and  without  spot^'^  before  the  Lord  thy 
God. 

14.  These  nations,  whose  land  thou  shalt  possess,  hearken  to  sooth- 
sayers and  diviners :  but  thou  art  otherwise  instructed  by  the  Lord 
thy  God." 

15.  The  Lord  thy  God  will  raise  up  to  thee  a  prophet'^  of  thy 
nation  and  of  thy  brethren  like  unto  me  :  Him  thou^'^  shalt  hear, 

16.  As  thou  desiredst  of  the  Lord  thy  God  in  Horeb,  when  the 
assembly  was  gathered  together,  and  saidst :  Let  me  not  hear  any 
more  the  voice  of  the  Lord  my  God,  neither  let  me  see- any  more  this 
great  fire,  lest  I  die. 

17.  And  the  Lord  said  to  me :  They  have  spoken  all  things  well. 


''  A  volunteer,  officiating  out  of  the  appointed  time,  received  a  share  of  the  offerings:  ''besides  that 
which  cometh  of  the  sale  of  his  patrimony."  r. 

»  Lev.  20  :  27.    These  revolting  cruelties  were  common  among  the  worshippers  of  Moloch.    V.  '"Qui 
lustret— duccns  per  ignem." 

•  1  Kings  28  :  7.    Superstitions  of  this  kind  have  been  recently  revived. 

"  The  text  has  but  one  term :  "  perfect ;"  which  V.  explains  by  the  addition.    Perfection  is  here  taken 
for  integrity,  exemption  from  grievous  stain. 

"  L.  "The  Lord  thy  God  hath  not  assigned  the  like  unto  thee." 

'^  John  1  :  21 ;  45  :  6, 14 ;  Acts  3  :  22.  The  prophet  by  excellence  was  to  resemble  Moses,  since  like  him 
He  was  to  teach  men  the  law  and  will  of  Ood,  and  to  confirm  His  teaching  by  Divine  works.  Ho  was  to 
surpass  him,  however,  in  Ilis  Divine  character  and  mission.  Josue  did  not  appear  in  the  same  high 
character  as  Moses :  "  there  arose  no  more  a  prophet  in  Israel  like  to  Moses,  whom  the  Lord  knew  face  to 
face."  Ivfra  34  :  10. 
»  n.  P.  "Ye." 


DEUTERONOMY    XIX.  '  517 

18.  I  will  raise  them  up  a  prophet  out  of  the  midst  of  their  breth- 
ren like  to  thee :  and  I  will  put  My  words  in  his  mouth,  and  he  shall 
speak  all  that  I  will  command  him : 

19.  And  him  that  will  not  hear  his  words,  which  he  shall  speak  in 
My  name,  I  will  punish. 

20.  But  the  prophet  who  being  corrupted  with  pride,  shall  speak 
in  My  name,  things  which  I  did  not  command  him  to  say,  or  in  the 
name  of  strange  gods,  shall  be  slain. 

21.  And  if  thou  answer  in  thy  heart  :^^  How  shall  I  know  the 
word  which  the  Lord  hath  not  spoken  ? 

22.  Whatever  a  prophet  foretelleth  in  the  name  of  the  Lord,  which 
Cometh  not  to  pass,  that  thing  the  Lord  hath  not  spoken ;  but  the 
prophet  in  the  pride  of  his  mind  hath  forged  it :  and  therefore  thou 
shalt  not  fear  him. 


CHAPTER    XIX. 

THE   CITIES    OF   REFUGE.      "WILFUL    MURDER   AND   FALSE   WITNESSES   MUST   BE 

PUNISHED. 

1.  When  the  Lord  thy  God  hath  destroyed  the  nations  whose  land 
He  will  deliver  to  thee,  and  thou  possessest  it,  and  dwellst  in  the 
cities  and  houses  thereof: 

2.  Thou  shalt  separate  to  thee  three  cities^  in  the  midst  of  the  land 
Avhich  the  Lord  giveth  thee  to  possess, 

3.  Paving  diligently  the  way :  and  thou  shalt  divide  the  whole  land 
into  three  parts,^  that  he  who  is  forced  to  flee  for  manslaughter  may 
flee  thither. 

4.  This  shall  be  the  law  of  the  slayer  who  fleeth,  whose  life  may 
be  saved :  He  w^ho  killeth  his  neighbor  ignorantly,^  and  who  is  proved 
to  have  had  no  hatred  against  him  in  time  past,^ 

5.  But  who  went  with  him  to  the  forest  to  hew  wood,  and  in  cut- 
ting down  the  tree  the  axe  slipped  out  of  his  hand,  and  the  iron, 
slipping  from  the  handle,  struck  his  friend,  and  killed  him,^  he  shall 
flee  to  one  of  the  cities,  and  live : 


"  V.  '•  Tacita  cogitatione."  »  Niimb.  35  :  11 ;  Jos.  20  :  2. 

"  The  equal  division  is  not  expressed,  but  is  implied. 

^  Accidentally,  unintentionally.  *  Lit.  "  Yesterday  and  the  day  before.' 

*  This  case  is  put  by  way  of  example. 


518  THE    BOOK    OF    DEUTERONOMY. 

6.  Lest  the  next  kinsman  of  him  whose  blood  was  shed,  pushed  on 
by  grief,^  should  pursue,  and  apprehend  him,  if  the  way  be  too  long, 
and  take  away  the  life  of  him  who  is  not  deserving  of  death,  because 
he  had  no  hatred  before  against  him  that  was  slainJ 

7.  Therefore  I  command  thee  that  thou  set  apart  three  cities.^ 

8.  And  when  the  Lord  thy  God  shall  have  enlarged^  thy  borders, 
as  He  sware  to  thy  fathers,  and  shall  give  thee  all  the  land  which  He 
promised  them, 

9.  (If  thou  keep  His  commandments,  and  do  the  things  which  I 
command  thee  this  day,  that  thou  love  the  Lord  thy  God,  and  walk 
in  His  ways  at  all  times)  thou  shalt  add  to  the  other  three  cities,  and 
shalt  double  their  number  ;^^ 

10.  That  innocent  blood  may  not  be  shed  in  the  midst  of  the  land 
which  the  Lord  thy  God  giveth  thee,  lest  thou  be  guilty  of  blood. 

11.  But  if  any  man  hating"  his  neighbor  lie  in  wait  for  his  life, 
and  rise  and  strike  him,  and  he  die,  and  he  flee  to  one  of  these  cities, 

12.  The  ancients  of  his  city  shall  send,  and  take  him  out  of  the 
place  of  refuge,  and  shall  deliver  him  into  the  hands  of  the  kinsman 
of  him  whose  blood  was  shed,  and  he  shall  die.^^ 

13.  Thou  shalt  not  pity  him  :^^  and  thou  shalt  take  away  the  guilt 
of  innocent  blood  out  of  Israel,  that  it  may  be  well  with  thee. 

14.  Thou  shalt  not  take  nor  remove  thy  neighbor's  landmark,^"* 
which  they  of  olden  time  set  in  thy  possession,  which  the  Lord  thy 
God  giveth  thee  in  the  land  that  thou  receivest  to  possess. 

15.  One  witness  shall  not  rise  up'^  against  any  man,  whatsoever 
the  sin  or  wickedness  be ;  but  in  the  mouth  of  two  or  three  witnesses 
every  word  shall  stand. 

16.  If  a  lying  witness  stand  against  a  man,  accusing  him  of  trans- 
gression, 

17.  Both  of  them,  between  whom  the  controversy  is,  shall  stand 
before  the  Lord  in  the  sight  of  the  priests,  and  the  judges  who  shall 
be  in  those  days. 


•  11.  p.  «'  Whilst  his  heart  is  hot." 

'  V.  is  free:  "Nullum  contra  eum  qui  occisus  est  odium  prlus  habuisso  monstratur." 

•  V.  adds :  "  il-Jqualis  inter  se  spatii."  »  Gen.  28  :  14 ;  Exod.  34 :  24 ;  tupra  12 :  20. 
^0  In  the  contingency  which  did  not  take  place. 

»  Numb.  36  :  20. 

"  The  wilful  murderer  was  denied  the  benefit  of  asylum. 

"  Pity  becomes  an  incentive  to  bloodshed,  when  murderers  enjoy  impunity.  The  law  should  protect 
the  Innocent  and  defenceless. 

"  The  removal  of  landmarks  destroyed  the  evidence  of  property. 

"  The  meaning  is,  that  the  testimony  of  one  witness  was  insuflBcient  for  conviction  in  a  capital  case. 
Supra  17 :  6;  Matt.  18  :  6;  2  Cor.  13  : 1. 


DEUTERONOMY    XX.  519 

18.  And  when^*'  after  diligent  inquisition,  they  shall  find  that  the 
false  witness  hath  told  a  lie  against  his  brother, 

19.  They  shall  render  to  him  as  he  meant  to  do  to  his  brother  :^^ 
and  thou  shalt  take  away  the  evil  out  of  the  midst  of  thee, 

20.  That  others  hearing  may  fear,  and  may  not  dare  do  such 
things. 

21.  Thou  shalt  not  pity  him ;  but  thou  shalt  require  life  for  life,^^ 
eye  for  eye,  tooth  for  tooth,  hand  for  hand,  foot  for  foot. 


CHAPTER    XX. 


LAWS    llELATING   TO    WAR. 


1.  If  thou  go  out  to  war  against  thy  enemies,  and  see  horsemen 
and  chariots,  and  the  numbers  of  the  enemy's  army  greater  than  thine, 
thou  shalt  not  fear  them  ;  because  the  Lord  thy  God  is  with  thee,  who 
brought  thee  out  of  the  land  of  Egypt.^ 

2.  And  when  the  battle  is  now  at  hand,  the  priest  shall  stand  be- 
fore the  army,^  and  shall  speak  to  the  people  in  this  manner : 

3.  Hear,  0  Israel,  ye  join  battle  this  day  against  your  enemies ; 
let  not  your  heart  be  dismayed,  be  not  afraid,  do  not  give  way,  fear 
them  not ; 

4.  Because  the  Lord  your  God  is  in  the  midst  of  you,  and  He  will 
fight  for  you  against  your  enemies,  to  deliver  you  from  danger. 

5.  And  the  ofiicers  shall  proclaim  to  the  army  :^  What  man  is  there 
who  hath  built  a  new  house,  and  hath  not  dedicated"^  it  ?  let  him  go, 
and  return  to  his  house,  lest  he  die  in  the  battle,  and  another  man 
dedicate  it. 

6.  What  man  is  there,  who  hath  planted  a  vineyard,  and  hath  not 


"^  Dan.  13  :  62. 

"  This  was  a  just  punishment  of  calumny,  and  a  powerful  preventive. 

"  Exod.  21  :  23,  24 ;  Lev.  24  :  20 ;  Matt.  5  :  38. 

*  The  Divine  interposition  on  that  occasion  is  often  called  to  mind. 
-  H.  P.  "Shall  approach." 

^  V.  uses  a  periphrase :  "Per  singulas  turmas  audiente  exercitu  proclamabunt."   P.  distinguishes  the 
officers  or  heralds  from  the  captains. 

*  This  does  not  imply  a  religious  ceremony,  but  a  banquet  given  to  friends  on  occasion  of  occupying  a 
house  for  the  first  time. 


520  THE    BOOK     OF    DEUTERONOMY. 

as  yet  eaten  of  it  ?^  let  him  go,  and  return  to  his  house,  lest  he  die 
in  the  battle,  and  another  man  eat  of  it. 

7.  What  man  is  there,  that  hath  espoused  a  wife,  and  not  taken 
her  ?  let  him  go,  and  return  to  his  house,  lest  he  die  in  the  war,  and 
another  man  take  her. 

8.  After  these  things  are  declared,  they  shall  further  speak  to  the 
people :  What  man  is  there  that  is  fearful,^  and  faint-hearted  ?  let 
him  go,  and  return  to  his  house,  lest  he  make  the  hearts  of  his  breth- 
ren fear,  as  he  himself  is  possessed  with  fear. 

9.  And  when  the  officers  of  the  army  shalF  have  made  an  end  of 
speaking,  they^  shall  prepare  their  bands  to  fight. 

10.  If  at  any  time  thou  come  to  fight  against  a  city,  thou  shalt 
first  ofier  it  peace.^ 

11.  If  they  accept  it,  and  open  the  gates  to  thee,  all  the  people 
that  are  therein  shall  be  saved,  and  shall  serve  thee,  paying  tribute. 

12.  But  if  they  will  not  make  peace,  and  shall  begin  war  against 
thee,  thou  shalt  besiege  it.^"^ 

13.  And  when  the  Lord  thy  God  shall  deliver  it  into  thy  hands, 
thou  shalt  slay  all  that  are  therein  of  the  male  sex,  with  the  edge  of 
the  sword : 

14.  But  the  women  and  children,  the  cattle  and  other  things,  that 
are  in  .the  city,  thou  shalt  take  to  thyself."  And  thou  shalt  divide 
all  the  prey  to  the  army :  and  thou  shalt  eat  the  spoils  of  thy  ene- 
mies, which  the  Lord  thy  God  giveth  thee. 

15.  So  shalt  thou  do  to  all  cities  that  are  at  a  great  distance  from 
thee,  and  are  .not  of  these  cities  which  thou  shalt  possess. 

16.  But  of  those  cities  that  shall  be  given  thee,  thou  shalt  sufi'er 
none  at  all  to  live  : 

17.  But  shalt  kill  them  with  the  edge  of  the  sword,  the  Hethites, 
and  the  Amorites,  and  the  Canaanites,  the  Pherczitcs,  and  the 
Hevites,  and  the  Jebusites,  as  the  Lord  thy  God  hath  commanded 
thee : 

18.  Lest  they  teach  you  to  do  all  the  abominations  which  they  have 
done  to  their  gods :  and  ye  should  sin  against  the  Lord  your  God.^^ 

*  n.  means  to  profane  or  render  common.  The  fruits  of  the  Tine  during  the  first  four  years  were 
ri'garded  as  consecrated  to  God,  and  were  not  allowed  to  be  eaten.  After  that  time  they  were  for  general 
use.    V.  adds :  "  De  qua  vescl  omnibus  licet."    To  make  it  Buch  V.  has  "  alius  homo  lyus  fungatus  officio." 

•'  Judges  7  :  3;  1  Mac.  3  :  66.  ■•  V.  "Siluerint."  A  double  version  is  given. 

"  The  captains. 

"  The  olTer  of  peace  was  not  made  to  cities  doomed  by  God  for  destruction. 

»"  This  is  rather  a  permission  than  a  positive  command. 

"  This  exception  did  not  regard  the  Canaanites.    V.  abridges. 

"  The  danger  of  being  corrupted  by  them  was  the  motive  of  the  decree  of  extermination. 


DEUTEEONOMY    XXI.  521 

19.  When  thou  besiegest  a  city  a  long  time,  and  raisest  engines^^ 
to  take  it,  thou  shalt  not  cut  down  with  strokes  of  the  axe  the  fruit- 
trees,^^  neither  shalt  thou  waste  the  surrounding  country :  for  it  is  a 
tree,  and  not  a  man,^^  neither  can  it  increase  the  number  of  those  who 
fight  against  thee. 

20.  But  if  any  trees  be  not  fruitful,  but  wild,  and  fit  for  other 
uses,  cut  them  down,  and  make  engines,  until  thou  take  the  city, 
which  fighteth  against  thee. 


CHAPTEK    XXL 

THE  EXPIATION  OF  A  SECRET  MURDER.  THE  MARRYING  A  CAPTIVE.  THE  ELDEST 
SON  MUST  NOT  BE  DEPRIVED  OF  HIS  BIRTHRIGHT  FOR  HATRED  OF  HIS  MOTHER. 
A  STUBBORN  SON  IS  TO  BE  STONED  TO  DEATH.  WHEN  ONE  IS  HANGED  ON  A 
GIBBET,    HE    MUST    BE    TAKEN    DOWN    THE    SAME    DAT,    AND    BURIED. 

1.  When  there  shall  be  found  in  the  land,  which  the  Lord  thy  God 
giveth  thee,  the  corpse  of  a  man  slain,^  and  it  is  not  known  who  is 
guilty  of  the  murder, 

2.  Thy  ancients  and  judges  shall  go  out,  and  shall  measure  from 
the  place  where  the  body  lieth,  the  distance  of  every  city  round 
about  :^ 

3.  And  the  ancients  of  that  city  which  they  shall  perceive  to  be 
nearer  than  the  rest,  shall  take  a  heifer  of  the  herd,  tliat  hath  not 
drawn  in  the  yoke,  or  ploughed  the  ground, 

4.  And  they  shall  bring  her  into  a  rough  and  stony  valley,  that 
never  was  ploughed  nor  sown :  and  there  they  shall  strike  off  the 
head  of  the  heifer.^ 

5.  And  the  priests  the  sons  of  Levi  shall  come,  whom  the  Lord 
thy  God  hath  chosen  to  minister  to  Him,  and  to  bless  in  His  name ; 


^^  V.  "  Munitionibus  circumdederis," 

^'  This  prohibition  to  cut  down  the  fruit  trees  and  commit  -wanton  waste  was  a  wise  limitation  to  the 
destructiveness  of  war.    V.  is  free. 

'5  Onkelos  has  it :  "  Is  then  the  tree  of  the  field  like  man,  that  thou  shouldst  put  it  in  a  state  of  siege  ?" 
P.  "  Thou  shalt  not  cut  them  down  (for  the  tree  of  the  field  is  man's  life)  to  employ  them  in  the  siege." 
'■  n.  p.  "  Lying  in  the  field." 

-  The  measuring  was,  of  course,  necessary  only  in  case  of  doubt. 
*  This  was  done  by  way  of  expiation. 


522  THE    BOOK    OF    DEUTERONOMY. 

and  by  their  word  every  matter,  and  whatever  is  clean  or  unclean, 
shall  be  judged.'* 

6.  And  the  ancients  of  that  city  shall  come  to  the  corpse,  and 
shall  wash  their  hands  over  the  heifer  which  was  killed  in  the  valley, 

7.  And  they  shall  say :  Our  hands  have  not  shed  this  blood,  nor 
have  our  eyes  seen  it.^ 

8.  Be  merciful  to  Thy  people  Israel,  whom  thou  hast  redeemed,  0 
Lord,  and  lay  not  innocent^  blood  to  their  charge  in  the  midst  of  Thy 
people  Israel.     And  the  guilt  of  blood  shall  be  taken  from  them : 

9.  And  thou  shalt  be  free  from  the  blood  of  the  innocent  which  was 
shed,  when  thou  shalt  have  done  what  the  Lord  hath  commanded 
thee. 

10.  If  thou  go  out  to  fight  against  thy  enemies,  and  the  Lord  thy 
God  deliver  them  into  thy  hand,  and  thou  lead  them  away  captive, 

11.  And  thou  see  in  the  number  of  the  captives  a  beautiful  woman, 
and  love  her,  and  will  have  her  to  wife, 

12.  Thou  shalt  bring  her  into  thy  house :  and  she  shall  shave  her 
hair,  and  pare  her  nails,^ 

13.  And  shall  put  off  the  raiment  wherein  she  was  taken ;  and 
shall  remain  in  thy  house,  and  mourn  for  her  father  and  mother  one 
month  :  and  after  that  thou  shalt  go  in  unto  her,  and  be  her  husband, 
and  she  shall  be  thy  wife.^ 

14.  But  if  afterward  she  please  thee  not,  thou  shalt  let  her  go 
free  :^  but  thou  mayest  not  sell  her  for  money,  nor  make  a  servant  of 
her  :^^  because  thou  hast  humbled  her. 

15.  If  a  man  have  two  wives,  one  beloved,  and  the  other  disliked, 
and  they  have  had  children  by  him,  and  the  son  of  the  hated  be  the 
first-born, 

16.  And  he  mean  to  divide  his  substance  among  his  sons :  he  may 
not  make  the  son  of  the  beloved  the  first-born,  and  prefer  him  before 
the  son  of  the  hated. 


*  p.  "Every  controversy,  and  eyery  stroke  be  Mtd."  V.  understands  ;,U3  of  leprosy,  as  iiifra  24  :  8. 
It  may,  however,  be  taken  for  violent  striking.  The  priests  were  to  take  part  in  the  investigation,  and 
pronounce  judgment 

*  This  protestation  was  made,  because  suspicion  naturally  attached  to  the  inhabitants  of  the  nearest 
city. 

"  The  blood  of  an  innocent  man,  murdered  without  provocation. 

'  The  shaving  of  the  hair  was  a  token  of  sorrow.  L.  «  Let  grow  her  nails."  The  nails  were  suffered 
to  grow  for  the  same  object.  V.  P. 

•  The  restraint  put  on  the  passions  of  the  soldiers  by  this  regulation  was  great. 

•  This  liberty  to  dismiss  her  was  granted  to  save  her  life,  which  might  bo  sacrificed  by  the  disgusted 
husband.    It  was  adapted  to  the  Iiardness  of  his  heart. 

"  HD  "173;^ r\n.  !'•  "  Thou  shalt  not  make  merchandise  of  her."  V.  "  Nee  opprimere  per  potentiam." 
L.  "  Thou  shalt  not  make  a  servant  of  her."    11.  approves  of  this  meaning,  to  which  V.  may  be  reduced. 


DEUTERONOMY    XXII.  bz6 

17.  But  he  shall  acknowledge  the  son  of  the  hated  for  the  first- 
born, and  shall  give  him  a  double  portion  of  all  he  hath ;  for  this  is 
the  first  of  his  children,"  and  to  him  are  due  the  birthrights. 

18.  If  a  man  have  a  stubborn  and  unruly  son,  who  will  not  hear 
the  commandments  of  his  father  or  mother,  and  being  corrected, 
slighteth  obedience : 

19.  They  shall  take  him,  and  bring  him  to  the  ancients  of  his  city, 
and  to  the  gate  of  judgment,^^ 

20.  And  shall  say  to  them :  This  our  son  is  rebellious  and  stub- 
born ;  he  will  not  hearken  to  our  voice ;  he  is  a  glutton  and  a  drunk- 
ard. 

21.  The  people  of  the  city  shall  stone  him :  and  he  shall  die,  that 
ye  may  take  away  the  evil  out  of  the  midst  of  you,  and  all  Israel 
hearing  it  may  be  afraid. ^^ 

22.  When  a  man  hath  committed  a  capital  crime,  and  is  hanged 
on  a  gibbet, 

23.  His  body  shall  not  remain  upon  the  tree,  but  it  shall  be  buried 
the  same  day  :  for  accursed  of  God  is  he  who  is  hanged  :^^  and  thou 
shalt  not  defile  thy  land,  w^hich  the  Lord  thy  God  giveth  thee  to 


CHAPTER    XXII. 

HUMANITY  TOWARDS  NEIGHBORS.  NEITHER  SEX  MAY  USE  THE  APPAREL  OF  THE 
OTHER.  CRUELTY  TO  BE  AVOIDED  EVEN  TO  BIRDS.  BATTLEMENTS  ABOUT  THE 
ROOF  OF  A  HOUSE.  THINGS  OF  DIVERS  KINDS  NOT  TO  BE  MIXED.  THE  PUNISH- 
MENT   OF    HIM    THAT    SLANDERETH    HIS    WIFE,    AS    ALSO    OF    ADULTERY    AND    RAPE. 

1.  Thou  shalt  not  pass  by  if  thou^  see^  thy  brother's  ox  or  sheep 
go  astray  :  but  thou  shalt  bring  them  back  to  thy  brother. 

2.  And  if  thy  brother  be  not  nigh,  or  thou  know  him  not,  thou 


"  1  Par.  51.  This  provision  for  the  rights  of  the  eldest  son,  althoup^h  the  mother  was  less  beloved,  was 
a  salutary  restraint  on  caprice,  or  undue  predilection.    H.  P.  "  He  is  the  beginning  of  his  strength." 

"  V.  is  free  and  elegant:  "Monita  nostra  audire  contemnit,  comessationibus  vacat,  et  luxuria^  atque 
conviviis." 

"  This  severity  was  calculated  to  awe  and  restrain  refractory  children. 

"  Gal.  3  :  13.  The  criminal  doomed  by  the  law  to  death  was  deemed  accursed  of  God.  It  was  proper 
that  the  corpse  should  be  speedily  removed  out  of  sight. 

^  Exod.  23  :  4.  Indifference  and  neglect  are  culpable,  when  we  sec  our  neighbor's  property  in  danger. 
Brother  here  means  any  Israelite. 


524  THE    BOOK    OF    DEUTERONOMY. 

shalt  bring  them  to  thy  house,  and  they  shall  be  with  thee  until  thy 
brother  seek  them  and  receive  them.^ 

B.  Thou  shalt  do  in  like  manner  with  his  ass,  and  with  his  raiment, 
and  with  everything  that  is  thy  brother's,  which  is  lost :  if  thou  find 
it,  neglect  it  not.^ 

4.  If  thou  see  thy  brother's  ass  or  his  ox  fall  down  in  the  way, 
thou  shalt  not  slight  it,  but  shalt  lift  it  up  with  him. 

5.  A  woman  shall  not  be  clothed  with  man's  apparel,  neither  shall 
a  man  use  woman's  apparel :  for  he  that  doeth  these  things  is  abomi- 
nable before  God.^ 

6.  If  thou  find,  as  thou  walkest  by  the  way,  a  bird's  nest  in  a  tree, 
or  on  the  ground,  and  the  dam  sitting  upon  the  young  or  upon  the 
eggs,  thou  shalt  not  take  her  with  her  young : 

7.  But  shalt  let  her  go,  keeping  the  young  which  thou  hast  caught, 
that  it  may  be  well  with  thee,  and  thou  mayst  live  a  long  time.^ 

8.  When  thou  buildest  a  new  house,  thou  shalt  make  a  battlement 
to  the  roof  round  about :  lest  blood  be  shed  in  thy  house,  and  thou 
be  guilty,  if  any  one  slip  and  fall  down.^ 

9.  Thou  shalt  not  sow  thy  vineyard  with  divers  seeds  :^  lest  both 
the  seed  which  thou  hast  sown,  and  the  fruit  of  the  vineyard,  be  sanc- 
tified^ together. 

10.  Thou  shalt  not  plough  with  an  ox  and  an  ass  together. 

11.  Thou  shalt  not  wear  a  garment  that  is  woven  of  woollen  and 
linen  together.^ 

12.  Thou  shalt  make  strings  in  the  hem^*^  at  the  four  corners  of 
thy  cloak,  wherewith  thou  coverest  thyself. 

13.  If  a  man  marry  a  wife,  and  afterwards  hate  her, 

14.  And  seek  to  put  her  away,  bringing  on  her  an  ill  name,  and 


'  Things  found  should  be  kept  for  the  owner,  as  long  as  there  is  reasonable  ground  for  hoping  that  he 
may  be  discovered. 

■  II.  P.  "  Thou  mayest  not  hide  thyself."    The  same  phra-se  is  used  v.  1,  4. 

*  This  prohibition  is  to  be  understood  of  attempts  to  disguise  the  sex,  with  danger  to  morals.  The 
mere  change  of  garments  may  bo  justified,  when  resorted  to  in  order  to  escape  pursuit,  or  temptation. 
When  used  for  sport,  without  any  corrupt  design,  as  in  maskiuerados,  it  is  not  grievously  sinful,  unless 
in  peculiar  circumstances. 

»  This  tenderness  towards  birds  was  directed  to  inspire  kind  feeling  towards  our  fellow  men. 

"  This  was  a  wise  and  humane  enactment  to  guard  against  accidents,  as  the  flat  roofc  of  the  houses  in 
Palestine  made  them  places  of  resort. 

'  The  sowing  of  a  vineyard  with  divers  seeds^is  probably  a  figurative  expression  for  unnatural  con- 
nections. 

'  P.  "Defiled."    Verbs  are  sometimes  employed  in  a  contrary  meaning.  II.  V. 

■  These  two  prohibitions  have  probably  a  figurative  meaning. 

10  Numb.  15  :  38.    This  is  intended  to  keep  the  commandments  in  mind. 


DEUTERONOMY    XXII.  525 

say :  I  took  this  woman  to  wife,  and  going  in  to  her,  I  found  her  not 
a  virgin :" 

15.  Her  father  and  mother  shall  take  her,^^  and  shall  bring  with 
them  the  tokens  of  her  virginity  to  the  ancients  of  the  city  that  are 
in  the  gate : 

16.  And  the  father  shall  say :  I  gave  my  daughter  unto  this  man 
to  wife :  and  because  he  hateth  her, 

17.  He  layeth  to  her  a  heavy  charge,  so  as  to  say :  I  found  not 
thy  daughter  a  virgin :  and  behold,  these  are  the  tokens  of  my  daugh- 
ter's virginity.  And  they  shall  spread  the  cloth  before  the  ancients 
of  the  city : 

18.  And  the  ancients  of  that  city  shall  take  that  man,  and  beat 
him, 

19.  Condemning  him  besides  in  a  hundred  shekels  of  silver,  which 
he  shall  give  to  the  damsel's  father,  because  he  brought  an  ill  name 
on  a  virgin  of  Israel :  and  he  shall  have  her  to  wife,  and  may  not  put 
her  away  all  the  days  of  his  life. 

20.  But  if  what  he  chargeth  her  with  be  true,  and  virginity  be  not 
found  in  the  damsel, 

21.  They  shall  cast  her  out  of  the  doors  of  her  father's  house,  and 
the  men  of  the  city  shall  stone  her  to  death,  and  she  shall  die,  because 
she  hath  done  a  wicked  thing  in  Israel,  to  play  the  harlot  in  her 
father's  house,  and  thou  shalt  take  away  the  evil  out  of  the  midst  of 
thee. 

22.  If  a  man  lie  with  another  man's  wife,  they  shall  both  die,  the 
adulterer  and  the  adulteress  :^^  and  thou  shalt  take  away  the  evil  out 
of  Israel. 

23.  If  a  damsel  that  is  a  virgin  be  espoused  to  a  man,  and  some 
one  find  her  in  the  city,  and  lie  with  her, 

24.  Thou  shalt  bring  them  both  out  to  the  gate  of  that  city,  and 
they  shall  be  stoned  :^*  the  damsel,  because  she  cried  not  out,  being  in 
the  city  :^^  the  man,  because  he  hath  humbled  his  neighbor's  wife,  and 
thou  shalt  take  away  the  evil  from  the  midst  of  thee. 


"  This  charge  was  to  he  repelled  hy  evidence,  such  as  the  case  admitted.  V.  17.  If  the  proofs  of  her 
innocence  appeared  satisfactory,  the  accuser  was  punished  and  compelled  to  retain  her  as  his  wife, 
besides  making  a  pecuniary  compensation  for  having  defamed  her.  When  found  guilty,  her  punishment 
was  death  by  stoning. 

^^  "  Her"  is  not  in  the  text.  The  parents  took  the  tokens,  and  brought  them  to  the  ancients.  Ivfra 
V.17. 

"  Lev.  20  :  10. 

^*  Her  failure  to  give  the  alarm,  being  in  the  city,  led  to  presume  her  acquiescence  in  the  wrong  done  to 
her  betrothed,  which  was  punishable  as  adultery. 

"  The  circumstances  warrant  this  presumption. 


526  THE    BOOK    OF    DEUTERONOMY. 

25.  But  if  a  man  find  a  betrothed  damsel  in  the  field,  and  taking 
hold  of  her,  lie  with  her,  he  alone  shall  die : 

26.  The  damsel  shall  suffer  nothing ;  neither  is  she  deserving  of 
death :  for  as  a  robber  riseth  against  his  brother,  and  taketh  away 
his  life,  so  also  did  the  damsel  sufier : 

27.  She  was  alone  in  the  field:  she  cried,  and  there  was  no  man 
to  save  her. 

28.  If  a  man  find  a  damsel  that  is  a  virgin,  who  is  not  espoused, 
and  taking  her,  lie  with  her,  and  the  matter  come  to  judgment  :^^ 

29.  He  that  lay  with  her  shall  give  to  the  father  of  the  maid  fifty 
shekels  of  silver,  and  shall  have  her  to  wife,  because  he  hath  hum- 
bled her  :  he  may  not  put  her  away  all  the  days  of  his  life. 

30.  No  man  shall  take  his  father's  wife,^''  nor  remove  his  covering. 


CHAPTER    XXIII. 


WHO  MAY  AND  WHO  MAT  NOT  ENTER  INTO  THE  CHURCH  :  UNCLEANNESS  TO  BE 
AVOIDED  :  OTHER  PRECEPTS  CONCERNING  FUGITIVES,  FORNICATION,  USURY,  VOWS, 
AND    EATING    OTHER   MEN's   GRAPES   AND    CORN. 


1.  He  whose  testicles  are  broken  or  cut  away,  or  whose^  privy  mem- 
ber is  cut  off,  shall  not  enter  into  the  church  of  the  Lord. 

2.  A  bastard^  shall  not  enter  into  the  congregation  of  the  Lord 
until  the  tenth  generation. 

3.  An  Ammonite,^  or  Moabite,*  even  after  the  tenth  generation, 
shall  not  enter  into  the  congregation  of  the  Lord  forever : 

4.  Because  they  met  you  not  with  bread  and  water  in  the  way, 
when  ye  came  out  of  Egypt :  and  because  they  hired  against  thee* 
Balaam,  the  son  of  Beor,  from  Mesopotamia  in  Syria,  to  curse  thee ; 


"  H.  p.  «  They  be  found." 

"  Incest  with  a  stepmother  is  forbidden  by  this  law.  This  Tcrso  begins  the  next  chapter  in  Ed.  Some 
»ISS.  support  v.,  which  P.  follows. 

»  Mutilated  persons  were  deprived  of  the  privileges  of  Jewish  communion;  they  were  not  allowed  to 
join  in  public  worship.  Ecchsia  is  rendered  congregazione  by  Martini,  vilp  is  here  taken  for  the  entire 
people. 

-  y.  "Mamzer."  It  is  a  Hebrew  term,  which  is  understood  of  the  child  of  a  prostitute  of  foreign  birth, 
v.  "Hoc  est,  de  scorto  natus."  Such  a  person  was  excluded  from  the  religious  society  of  Israelites,  until 
ten  generations  had  passed,  so  that  the  original  stain  was  forgotten. 

^  Nehem.  13  : 1.    The  exclusion  of  these  nations  was  perpetual. 

*  The  Moabitcs.    Numb.  22  :  6. 

*  The  use  of  the  singular  and  plural  without  discrimination  is  not  nnflre<iuent. 


DEUTERONOMY    XXIII.  527 

5.  And  tlie  Lord  thy  God  would  not  hear  Balaam ;  and  He  turned 
his  cursing  into  blessing  for  thee,  because  He  loved  thee. 

6.  Thou  shalt  not  seek  their  peace  or  prosperity^  all  the  days  of 
thy  life  forever. 

7.  Thou  shalt  not  abhor  the  Edomite,  because  he  is  thy  brother  -J 
nor  the  Egyptian,  because  thou  wast  a  stranger  in  his  land.^ 

8.  They  who  are  born  of  them,  in  the  third  generation  shall  enter 
into  the  congregation  of  the  Lord. 

9.  When  thou  goest  out  to  war  against  thy  enemies,  thou  shalt 
keep  thyself  from  every  evil  thing.^ 

10.  If  there  be  among  you  any  man  who  is  defiled  in  a  dream  by 
night,  ^"^  he  shall  go  forth  out  of  the  camp, 

11.  And  shall  not  return  before  he  be  washed  with  water  in  the 
evening :  and  after  sunset  he  shall  return  into  the  camp. 

12.  Thou  shalt  have  a  place  without  the  camp,  to  which  thou  mayst 
go  forth," 

13.  Carrying  a  paddle  at  thy  girdle.  And  when  thou  sittest  down, 
thou  shalt  dig  round  about,  and  with  the  earth  that  is  dug  up  thou 
shalt  cover 

14.  That  which  thou  art  eased  of:  (for  the  Lord  thy  God  walketh 
in  the  midst  of  thy  camp^^  to  deliver  thee,  and  to  give  up  thy  enemies 
to  thee :)  and  let  thy  camp  be  holy,  and  let  no  uncleanness  appear 
therein,  lest  He  go  away  from  thee. 

15.  Thou  shalt  not  deliver  to  his  master  the  servant  that  is  fled  to 
thee.^^ 

16.  He  shall  dwell  with  thee,  in  the  place  which  shall  please  him, 
in  one  of  thy  cities  :'^  give  him  no  trouble. 

17.  There  shall  be  no  harlot  among  the  daughters  of  Israel,  nor 
sodomite^^  among  the  sons  of  Israel. 

^  This  national  enmity  was  decreed  for  just  causes.  It  did  not  imply  hatred  of  individuals.  II.  has 
but  one^verb,  and  two  nouns,  both  of  which  may  signify  prosperity,  peace  being  used  in  this  sense.  V. 
"Non  facies  cum  eis  pacem,  nee  quadras  eis  bona." 

■'  His  exclusion  was  only  to  the  third  generation. 

*  The  benefit  of  being  admitted  to  dwell  there  is  intimated. 

"  From  all  that  was  not  warranted  by  the  laws  or  usages  of  war. 

^"  Even  involuntary  pollution,  although  not  implying  sin,  is  subject  to  discipline, 

*'  This  must  be  understood  of  a  place  apart  from  the  tents :  it  cannot  have  been  outside  the  entire 
camp.  This  minute  regulation  was  rendered  necessary  by  local  circumstances.  It  was  not  unworthy  of 
God  to  direct  by  His  servant  matters  of  this  kind.  V.  '■  Ad  requisita  naturae."  This  is  not  expressed  in 
HP. 

^■-  The  Divine  Presence  is  brought  to  mind,  in  order  to  recommend  order  and  cleanliness. 

"  This  humane  provision  was  not  intended  to  encourage  desertion,  but  to  preserve  the  servant  from 
cruel  treatment.  Being  specially  directed  to  the  Jews,  it  cannot  be  pleaded  against  the  laws  which  pro- 
vide for  the  restoration  of  fugitive  slaves.  '*  V.  "  Et  requiescet." 

"  The  terms  here  employed  are  thought  to  denote  persons  devoting  themselves  to  idol-worship  by 
impure  rites. 


528  THE    BOOK    OF    DEUTERONOMY. 

18.  Thou  shalt  not  offer  the  hire  of  a  strumpet,  nor  the  price  of  a 
dog,^^  in  the  house  of  the  Lord  thy  God,  whatever  it  be  which  thou 
hast  vowed,  because  both  these  are  an  abomination  to  the  Lord  thy 
God. 

19.  Thou  shalt  not  lend  to  thy  brother  on  usury  money,  nor  corn, 
nor  any  other  thing  :^'' 

20.  But  to  the  stranger.  To  thy  brother  thou  shalt  lend  that  which 
he  wanteth  without  usury :  that  the  Lord  thy  God  may  bless  thee  in 
all  thy  works,  in  the  land  which  thou  shalt  go  in  to  possess. 

21.  When  thou  hast  made  a  vow  to  the  Lord  thy  God,  thou  shalt 
not  delay  to  pay  it :  because  the  Lord  thy  God  will  require  it.  And 
if  thou  delay,  it  shall  be  imputed  to  thee  for  a  sin. 

22.  If  thou  wilt  not  promise,  thou  shalt  be  without  sin. 

23.  But  that  which  is  once  gone  out  of  thy  lips  thou  shalt  observe, 
and  shalt  do  as  thou  hast  promised  to  the  Lord  thy  God,  and  hast 
spoken  with  thy  own  will  and  mouth. 

24.  Going  into  thy  neighbor's  vineyard,  thou  mayst  eat  as  many 
grapes  as  thou  pleasest :  but  must  carry  none  away  with  thee : 

25.  If  thou  go  into  thy  neighbor's  corn,  thou  mayst  break  the  ears, 
and  rub  them  in  thy  hand ;  but  not  reap  them  with  a  sickle. 


CHAPTER    XXIV. 

DIVORCE  PERMITTED,  TO  AVOID  GREATER  EVILS  :  THE  NEWLY  MARRIED  MUST  NOT  GO 
TO  WAR:  OF  MEN-STEALERS,  OF  LEPROSY,  OP  PLEDGES,  OF  LABORERS'  HIRE,  OF 
JUSTICE,    AND    OF    CHARITY    TO    THE    POOR. 

1.  If  a  man  take  a  wife,^  and  have  her,  and  she  find  not  favor  in 
his  eyes  for  some  uncleanness,  he  shall  write  a  bill  of  divorce,  and 
give  it  in  her  hand,  and  send  her  out  of  his  house. 

2.  And  when  she  is  departed,  and  marrieth  another  husband. 


"  The  dog  denotes  a  sodomite.  The  fruits  of  crime  were  rejected,  lest  it  should  appear  to  be  sanctioned. 
It  i{<,  however,  in  itself  laudable  to  employ  money  obtained  by  a  criminal  life,  in  works  of  piety  in  a 
penitential  spirit. 

"  Gratuitous  loans  to  Israelites  were  commanded,  without  reference  to  the  titles  that  might  exist  to 
an  increase.    This  might  be  received  for  just  causes  from  strangers. 

*  Matt.  6  :  31 ;  19  :  7 ;  Mark  10  :  4.  Liberty  of  divorce  was  granted  in  order  to  prevent  the  murder  o% 
hated  wives :  it  regarded  chiefly  cases  of  conjugal  infidelity.  God,  the  author  of  the  marriage  tie,  could 
relax  it. 


DEUTERONOMY    XXIV.  529 

3.  And  he  also  hateth  her,  and  hath  given  her  a  bill  of  divorce, 
and  hath  sent  her  out  of  his  house,  or  is  dead  : 

4.  The  former  husband  cannot  take  her  again  to  wife  :  because  she 
is  defiled,  and  is  become  abominable  before  the  Lord  :^  lest  thou  cause 
thy  land  to  sin,  which  the  Lord  thy  God  giveth  thee  to  possess. 

5.  When  a  man  hath  lately  taken  a  wife,  he  shall  not  go  out  to 
war,  neither  shall  public  business  be  enjoined  on  him :  but  he  shall 
be  free  at  home,  that  for  one  year  he  may  rejoice  with  his  wife. 

6.  Thou  shalt  not  take  the  nether  nor  the  upper  millstone  to 
pledge  :^  for  he  hath  pledged  his  life  to  thee. 

7.  If  any  man  be  found  stealing^  his  brother  of  the  children  of  Is- 
rael, and  selling  him  shall  take  a  price,^  he  shall  be  put  to  death,  and 
thou  shalt  take  away  the  evil  from  the  midst  of  thee. 

8.  Observe  diligently  that  thou  incur  not  the  stroke  of  the  leprosy,^ 
but  thou  shalt  do  whatever  the  priests  of  the  Levitical  race  shall  teach 
thee,  according  to  what  I  have  commanded  them,  and  fulfil  thou  it 
carefully. 

9.  Remember  what  the  Lord  your  God  did  to  Mary,  in  the  way 
when  ye  came  out  of  Egypt.^ 

10.  When  thou  demandest  of  thy  neighbor  anything  which  he 
oweth  thee,  thou  shalt  not  go  into  his  house  to  take  away  a  pledge  :^ 

11.  But  thou  shalt  stand  without,  and  he  shall  bring  out  to  thee 
what  he  hath. 

12.  But  if  he  be  poor,  the  pledge  shall  not  remain  with  thee  that 
night,^ 

13.  But  thou  shalt  restore  it  to  him  before  the  going  down  of  the 
sun :  that  he  may  sleep  in  his  own  raiment,  and  bless  thee,  and  thou 
mayest  have  justice^^  before  the  Lord  thy  God. 

14.  Thou  shalt  not  refuse  the  hire  of  the  needy,  and  the  poor,  whe- 
ther he  be  thy  brother,  or  a  stranger  that  dwelleth  with  thee  in  the 
land,  and  is  within  thy  gates : 

^  This  resumption  of  conjugal  Intercourse  would  give  the  transaction  the  appearance  of  a  loan  of 
wives.  • 

^  Hand-mills  consisted  of  two  stones,  the  want  of  either  of  which  left  the  person  unable  to  work.  They 
were  used  every  day  for  grinding  the  corn  for  daily  use.  The  man  who  gave  either  in  pledge  deprived 
himself  of  means  of  earning  his  daily  support. 

*  Kidnapping,  the  stealthy  deprivation  of  human  liberty,  was  punishable  with  death.  V.  "  Solicitans." 
It  is  here  used  for  artful  seduction,  whereby  personal  liberty  is  lost. 

'  L.  "  He  treateth  him  as  a  slave,  and  selleth  him."   Supra  21  :  14. 

^  Care  must  be  taken  to  avoid  or  remedy  it. 

■•  Numb.  12  :  10. 

^  To  distrain.  The  creditor  was  forbidden  to  enter  the  house  of  the  debtor,  lest  he  should  violently 
take  what  was  most  dear  to  the  debtor. 

^  Exod.  22  :  26.    If  it  be  necessary  for  his  covering. 

»"  Merit. 

34 


530  THE    BOOK    OF    DEUTERONOMY. 

15.  But  thou  shalt  pay  him  the  price  of  his  labor  the  same  day, 
before  the  going  down  of  the  sun,"  because  he  is  poor,  and  with  it 
maintaineth  his  life  :^^  lest  he  cry  against  thee  to  the  Lord,  and  it  be 
reputed  to  thee  as  a  sin. 

16.  The  fathers^^  shall  not  be  put  to  death  for  the  children,  nor  the 
children  for  the  fathers,  but  every  one  shall  die  for  his  own  sin. 

17.  Thou  shalt  not  pervert  the  judgment  of  the  stranger,^^  nor  of 
the  fatherless:'^  neither  shalt  thou  take  away  the  widow's  raiment  for 
a  pledge. 

18.  Remember  that  thou  wast  a  bondman  in  Egypt,  and  the  Lord 
thy  God  delivered  thee.    Therefore  I  command  thee  to  do  this  thing. 

19.  When  thou  hast  reaped  the  corn  in  thy  field,  and  hast  forgot^*^ 
a  sheaf,  thou  shalt  not  return  to  take  it  away :  but  thou  shalt  suffer 
the  stranger,  and  the  fatherless  and  the  widow  to  take  it  away,^''  that 
the  Lord  thy  God  may  bless  thee  in  all  the  works  of  thy  hands. 

20.  If  thou  hast  gathered  the  fruit  of  thy  olive-trees,  thou  shalt 
not  return  to  gather  whatever  remaineth  on  the  trees  :  but  thou  shalt 
leave  it  for  the  stranger,  for  the  fatherless,  and  the  widow. 

21.  If  thou  make  the  vintage  of  thy  vineyard,  thou  shalt  not  gather 
the  clusters  which  remain :  but  they  shall  be  for  the  stranger,  the 
fatherless,  and  the  widow. 

22.  Eemember  that  thou  also  wast  a  bondman  in  Egypt,  and  there- 
fore I  command  thee  to  do  this  thinig:. 


CHAPTER    XXV. 

STRIPES  MUST  NOT  EXCEED  FORTY.  THE  OX  IS  NOT  TO  BE  MUZZLED.  OF  RAISING 
SEED  TO  THE  BROTHER.  OF  THE  IMMODEST  WOMAN.  OF  UNJUST  WEIGHT.  OF 
DESTROYING   THE   AMALEKITES. 

1.  tr  there  be  a  controversy  between  men,  and  they  call  upon  the 
judges,  they  shall  give  the  prize  of  justice  to  him  whom  they  perceive 

*'  L«T.  19  :  13 ;  Tob.  4  :  15.    These  enactments  are  full  of  humanitj. 
^  L.  «  He  longeth  for  it." 

"  4  Kings  14  :  0;  2  Par.  25  :  4 ;  Ezek.  18  :  20.   Justice  does  not  allow  capital  punishment  to  be  inflicted 
on  those  vrho  have  not  actually  committed  crime. 
"  The  conjunction  is  wanting  in  the  received  text.    It  is  found  in  a  MS.  K.    The  conte.xt  requires  it. 
"  Injustice  towards  the  weak  and  defenceless  is  specially  guarded  against. 
•"  V.  "  Oblitus  rcliqueris."    II.  hns  only  one  term. 
*'  Great  tenderness  is  shown  to  the  widow  and  orphan. 


DEUTERONOMY    XXV.  531 

to  be  just :  and  him  whom  they  find  to  be  wicked,  they  shall  con- 
demn.^ 

2.  And  if  they  see  that  the  offender  is  worthy  of  stripes,  they  shall 
lay  him  down,  and  shall  cause  him  to  be  beaten  before  them.  Ac- 
cording to  the  measure  of  the  sin  shall  the  number  also  of  the 
stripes  be : 

3.  Yet  they  may  not  exceed  the  number  of  forty  :^  lest  thy  brother 
depart  shamefully  torn  before  thy  eyes.  ' 

4.  Thou  shalt  not  muzzle^  the  ox  which  treadeth  out  thy  corn.'' 

5.  When  brothers  dwell  together,  and  one  of  them  dieth  without 
children,  the  wife  of  the  deceased  shall  not  marry  a  stranger :  but 
his  brother  shall  take  her,  and  raise  up^  seed  for  his  brother :® 

6.  And  the  first  son  he  shall  have  of  her  he  shall  call  by  his  name, 
that  his  name  be  not  abolished  out  of  Israel. 

7.  But  if  he  will  not  take  his  brother's  Avife,''  the  woman  shall  go 
to  the  gate  of  the  city,  and  call  upon  the  ancients,  and  say :  My 
husband's  brother  refuseth^  to  raise  up  his  brother's  name  in  Israel, 
and  will  not  take  me  to  wife. 

8.  And  they  shall  cause  him  to  be  sent  for,^  and  shall  ask  him. 
If  he  answer  :  I  will  not  take  her  to  wife  : 

9.  The  woman  shall  come  to  him  before  the  ancients,  and  shall 
take  oiF  his  shoe  from  his  foot,^^  and  spit  in  his  face,  and  say :  So 
shall  it  be  done  to  the  man  who  will  not  build  up  his  brother's  house. 

10.  And  his  name  shall  be  called  in  Israel,  The  house  of  him  whose 
shoe  was  loosed. 

11.  If  two  men  have  words  together,  and  one  begin  to  fight  against 
the  other,  and  the  other's  wife,  willing  to  deliver  her  husband  out  of 
the  hand  of  the  stronger,  shall  put  forth  her  hand,  and  seize  him 
indecently : 


'■  II.  p.  "  They  shall  justify  the  righteous,  and  condemn  the  wicked."    V.  is  free. 

2  Thirty-nine  stripes  were  the  utmost  given,  to  avoid  all  danger  of  exceeding  the  prescribed  number. 
One  stroke  of  a  lash  with  three  cords  was  counted  three.  St.  Paul  received  the  full  number  at  five  differ- 
ent times.  2  Cor.  11 :  24. 

'^  This  enactment  served  to  insinuate  the  liberality  to  be  used  towards  evangelical  laborers.  1  Cor. 
9:9;  1  Tim.  5:18. 

*  V.  "  In  area."    This  is  not  expressed  in  H.  P. 

'  Matt.  22  :  24;  Mark  12  :  19;  Luke  20:  28.  This  enactment  was  probably  designed  to  keep  the 
property  in  the  family.  It  was  peculiar  to  the  Mosaic  dispensation.  It  is  forbidden  by  ecclesiastical  law, 
with  a  view  to  preserve  the  purity  of  family  relations. 

^  V.  *'  Suscitabit  semen  fratris  sui." 

■^  V.  "  Qu£e  ei  lege  debetur."    This  is  an  addition. 

8  Ruth  4  :  7. 

•'»  V.  "  Statim."    This  is  not  in  H. 

'"  This  act,  as  well  as  the  following,  was  expressive  of  contempt.  The  individual  was  stripped  of  all 
right  to  claim  her  for  wife. 


532  THE    BOOK    OF    DEUTERONOMY. 

12.  Thou  shalt  cut  off  her  hand;"  neither  shalt  thou  be  moved 
with  any  pity  in  her  regard. 

13.  Thou  shalt  not  have  diverse  weights^^  in  thy  bag,  a  greater  and 
a  less : 

14.  Neither  shall  there  be  in  thy  house  a  greater  bushel  and  a  less. 

15.  Thou  shalt  have  a  just  and  a  true  weight;  and  thy  bushel  shall 
be  equal  and  true :  that  thou  mayest  live  a  long  time  upon  the  land 
which  the  Lord  thy  God  giveth  thee. 

16.  For  the  Lord  thy  God  abhorreth  him  who  doeth  these  things : 
and  He  hateth  all  injustice. ^^ 

17.  Remember  what  Amalek  did  to  thee  in  the  way  when  thou 
camest  out  of  Egypt  :^^ 

18.  How  he  met  thee ;  and  slew  the  hindmost  of  thy  army,^^  who 
sat  down,  being  weary,  when  thou  wast  spent  with  hunger  and  fatigue ; 
and  he  feared  not  God. 

19.  Therefore,  when  the  Lord  thy  God  shall  give  thee  rest  from 
all  the  nations  round  about  in  the  land  which  He  hath  promised 
thee,  thou  shalt  blot  out  his  name  from  under  heaven.  See,  thou 
forget  it  not. 


CHAPTER   XXVL 

THE   FORM   OF   WORDS   WITH   WHICH   THE    FIRST-FRUITS  AND    TITHES   ARE   TO   BE 
OFFERED.      god's    COVENANT. 

1.  And  when  thou  art  come  into  the  land  which  the  Lord  thy  God 
giveth  thee  to  possess,  and  hast  conquered  it,  and  dwellest  in  it, 

2.  Thou  shalt  take  the  first  of  all  thy  fruits,  and  put  them  in  a 
basket,  and  shalt  go  to  the  place  which  the  Lord  thy  God  will  choose^ 
that  His  name  may  be  invoked  there. 

3.  And  thou  shalt  go  to  the  priest  who  shall  be  in  those  days,  and 
say  to  him :  I  profess  this  day  before  the  Lord  thy  God,  that  I  am 


"  Some  outrage  of  this  kind  against  decency  must  hare  given  cause  for  this  severe  enactment. 

"  The  weights,  as  well  as  money,  were  carried  In  the  cincture  around  the  waist.  Justice  was  to  be 
inviolably  observed. 

"  Lit.  "  For  abominable  before  God  Is  erery  ono  who  doeth  these  things,  every  one  who  doeth  iniquity." 

"  Exod.  17  :  8. 

"  This  circumstance  is  not  stated  elsewhere.  The  command  to  avenge  the  wrong  suffered  was  dlotftted 
by  Divine  Justice.    • 


DEUTERONOMY    XXVI.  533 

come  into  the  land  which  He  sware  to  our  fathers,  that  He  would 
give  us.^ 

4.  And  the  priest  taking  the  basket  out  of  thy  hand,  ,shall  set  .it 
before  the  altar  of  the  Lord  thy  God : 

5.  And  thou  shalt  speak  thus  in  the  sight  of  the  Lord  thy  God : 
The  Syrian^  pursued  my  father,  who  went  down  into  Egypt,  and  so- 
journed there  with  a  few,  and  grew  into  a  nation  great,  and  strong, 
and  populous. 

6.  And  the  Egyptians  afflicted  us,  and  persecuted  us,  laying  on  us 
grievous  burdens : 

7.  And  we  cried  to  the  Lord  God  of  our  fathers,  and  He  heard  us, 
and  looked  down  upon  our  affliction,  and  labor,  and  distress, 

8.  And  brought  us  out  of  Egypt  with  a  strong  hand  and  a 
stretched-out  arm,  with  great  terror,  with  signs  and  wonders, 

9.  And  brought  us  into  this  place,  and  gave  us  this  land  floAYing 
with  milk  and  honey. 

10.  And  therefore  I  now  offer  the  first-fruits  of  the  land  which  the 
Lord  hath  given  me.  And  thou  shalt  leave  them  in  the  sight  of  the 
Lord  thy  God,^  and  adore^  the  Lord  thy  God. 

11.  And  thou  shalt  feast  in  all  the  good  things  which  the  Lord  thy 
God  hath  given  thee,  and  thy  household,  thou  and  the  Levite,  and 
the  stranger  that  is  with  thee. 

12.  When  thou  hast  made  an  end  of  tithing  all  thy  fruits,  in  the 
third  year  of  tithes  thou  shalt  give  it  to  the  Levite,  and  to  the 
stranger,  and  to  the  fatherless,  and  to  the  widow,  that  they  may  eat 
within  thy  gates,^  and  be  filled  : 

13.  And  thou  shalt  say  in  the  sight  of  the  Lord  thy  God :  I  have 
taken  that  which  was  sanctified  out  of  my  house,  and  I  have  given  it 
to  the  Levite,  and  to  the  stranger,  and  to  the  fatherless,  and  to  the 
widow,  as  Thou  hast  commanded  me :  I  have  not  transgressed  Thy 
commandments,  nor  forgotten  Thy  precepts. 

14.  I  have  not  eaten  of  them  in  my  mourning,  nor  separated  them 


^  The  offering,  accompanied  with  the  declaration  prescribed,  was  a  solemn  acknowledgment  of  the 
fulfilment  of  the  Divine  promises. 

2  Laban  pursued  Jacob,  who  subsequently  went  down  into  Egypt.  Onkelos  understands  it  of  Laban 
pursuing  Jacob,  as  he  returned  to  his  country.  Vat.  "  My  father  left  Syria,  and  went  down  into  Egypt." 
P.  "  A  Syrian  ready  to  perish  was  my  father." 

*  The  second  tithes  of  the  third  year  were  eaten  at  home. 

■•  H.  P.  "  And  worship."  V.  has  the  perfect  participle :  "  Adorato  Domino."  The  Venice  edition  of  1484 
has  no  conjunction  before  "  epiilaberis,"  which  can  therefore  be  rendered :  "  Having  adored  the  Lord  thy 
God,  thou  shalt  feast." 

»  Supra  14  :  29. 


534  THE    BOOK    OF    DEUTERONOMY. 

for  any 'uncleanness,^  nor  spent  anything  of  them  in  funerals."  I  have 
obeyed  the  voice  of  the  Lord  my  God,  and  have  done  all  things  as 
Thou  hast  commanded  me. 

15.  Look  from  Thy  holy  habitation,^  from  heaven,  and  bless  Thy 
people  Israel,  and  the  land  which  Thou  hast  given  us,  as  Thou  didst 
swear  to  our  fathers,  a  land  flowing  with  milk  and  honey. 

16.  This  day  the  Lord  thy  God  hath  commanded  thee  to  do  these 
commandments  and  judgments :  and  to  keep  and  fulfil  them  with  all 
thy  heart,  and  with  all  thy  soul. 

17.  Thou  hast  chosen  the  Lord  this  day  to  be  thy  God,  and  to  walk 
in  His  w^ays  and  keep  His  ceremonies,  and  precepts,  and  judgments, 
and  obey  His  command  : 

18.  And  the  Lord  hath  chosen  thee^  this  day  to  be  His  peculiar 
people,  as  He  spake  to  thee,  and  to  keep  all  His  commandments : 

19.  And  to  make  thee  higher  than  all  nations  which  He  hath 
created,  to  His  own  praise,  and  name,  and  glory :  that  thou  mayest 
be  a  holy  people  of  the  Lord  thy  God,  as  He  hath  spoken. 


CHAPTER    XXVIL 

THE  COMMANDMENTS  MUST  BE  WRITTEN  ON  STONES;  AND  AN  ALTAR  ERECTED,  AND 
SACRIFICES  OFFERED.  THE  OBSERVERS  OF  THE  COMMANDMENTS  ARE  TO  BE 
BLESSED,  AND  THE  TRANSGRESSORS  CURSED. 

1.  And  Moses  with  the  ancients  of  Israel  commanded  the  people, 
saying :  Keep  every  commandment  that  I  command  you  this  day. 

2.  And^  when  ye  are  passed  over  the  Jordan  into  the  land  which 
the  Lord  thy  God  giveth  thee,  thou  shalt  set  up  great  stones,  and 
shalt  plaster  them  over, 


*  In  time  of  mourning,  or  when  in  a  state  of  legal  uncleanness,  it  waa  not  lawful  to  eat  of  things 
sanctified,  that  is  devoted  to  God  by  way  of  offerings. 

■"  II.  P.  "  For  the  dead."  This  refers  to  ceremonies  connected  with  the  dead,  or  designed  to  honor  false 
divinities,  such  as  Peor,  or  Adonis. 

■  leai.  C3  :  15  i  Bar.  2  :  16.  V.  expresses  it  by  two  distinct  terms :  '*  De  sanctu&rio  tuo,  et  de  excelso 
ccelorum  habitacul6." 

8  Supra  7  : 6.  Many  Divine  favors  and  privileges  are  dependent  on  the  good  use  of  our  free  will, 
moved  and  strengthened  by  grace. 

*■  II.  P.  "  On  the  day."  It  is  taken  with  some  latitude.  The  stones  were  not  immediately  erected, 
but  after  the  taking  of  Jericho  and  Ilori. 


DEUTERONOMY    XXVII.  bob 

* 

3.  That  thou  mayest  write  on  them  all  the  words  of  this  law,^  when 

thou  art  passed  over  the  Jordan :  that  thou  mayest  enter  into  the  land 
wdiich  the  Lord  thy  God  giveth  thee,  a  land  flowing  Avith  milk  and 
honey,  as  He  sware  to  thy  fathers. 

4.  Therefore  when  ye  are  passed  over  the  Jordan,  set  up  the  stones 
which  I  command  you  this  day,  in  Mount  Hebal ;  and  thou  shalt 
plaster  them: 

5.  And  thou  shalt  build  there  an  altar  to  the  Lord  thy  God,  of 
stones^  which  iron  hath  not  touched, 

6.  And  of  stones  not  fashioned  nor  polished :  and  thou  shalt  offer 
upon  it  holocausts  to  the  Lord  thy  God : 

7.  And  thou  shalt  immolate  peace-victims,  and  eat  there,  and  feast 
before  the  Lord  thy  God. 

8.  And  thou  shalt  write  upon  the  stones  all  the  words  of  this  law 
very  plainly.^ 

9.  And  Moses  and  the  priests  of  the  race  of  Levi  said  to  all  Israel : 
Attend,  and  hear,  0  Israel :  this  day  thou  art  made  the  people  of  the 
Lord  thy  God. 

10.  Thou  shalt  hear  His  voice,  and  do  the  commandments  and 
statutes^  which  I  command  thee. 

11.  And  Moses  commanded  the  people  on  that  day,  saying : 

12.  These  shall  stand  upon  Mount  Garizim  to  bless  the  people, 
when  ye  are  past  the  Jordan  :  Simeon,  Levi,  Juda,  Issachar,  Joseph, 
and  Benjamin. 

13.  And  over  against  them  shall  stand  on  Mount  Hebal  to  curse  : 
Ruben,  Gad,  and  Aser,  and  Zabulon,  Dan,  and  Nephtali. 

14.  And  the  Levites  shall  pronounce,^  and  say  to  all  the  men  of 
Israel,  with  a  loud  voice : 

15.  Cursed  be  the  man  who  maketh  a  graven  and  molten  thing, 
the  abomination  of  the  Lord,  the  work  of  the  hands  of  artificers,  and 
putteth  it  in  a  secret  place  'J  and  all  the  people  shall  answer,  and  say : 
Amen. 

16.  Cursed  be  he  that  dishonoreth^  his  father  and  mother ;  and  all 
the  people  shall  say  :  Amen. 

17.  Cursed  be  he  that  removeth  his  neighbor's  landmarks :  and  all 
the  people  shall  say  :  Amen. 

2  The  curses  and  blessings.  '  Exod.  20  :  25  ;  Josue  8  :  31. 

*  V.  "  Plane  et  lucide."    II.  signifies  '*  engraving  them  thoroughly." 

*  VpH-    ^iKaiuJiiara.   Justitias.    It  means  statutes  or  laws. 
«  Dan.  9  :  11. 

■"  Idolatry  was  most  likely  to  be  practised  in  secret,  being  condemned  by  the  public  voice  and  tradition. 
8  P.  '•  Setteth  light  by."    L.  "  Holdeth  in  light  esteem." 


536  THE    BOOK    OF    DEUTERONOMY. 

18.  Cursed  be  he  that  maketh  the  blind  Avander  out  of  his  way : 
and  all  the  people  shall  say :  Amen. 

19.  Cursed  be  he  that  perverteth  the  judgment  of  the  stranger,  of 
the  fatherless,  and  the  widow :  and  all  the  people  shall  say :  Amen. 

20.  Cursed  be  he  that  lieth  with  his  father's  wife,®  and  uncovereth 
his  bed :  and  all  the  people  shall  say :  Amen. 

21.  Cursed  be  he  that  lieth  with  any  beast :   and  all  the  people 
shall  say :  Amen. 

22.  Cursed  be  he  that  lieth  with  his  sister,  the  daughter  of  his 
father,  or  of  his  mother  :^^  and  all  the  people  shall  say  :  Amen. 

23.  Cursed  be  he  that  lieth  with  his  mother-in-law :  and  all  the 
people  shall  say  :  Amen. 

24.  Cursed  be  he  that  secretly  killeth^^  his  neighbor :  and  all  the 
people  shall  say  :  Amen. 

25.  Cursed  be  he  that  taketh  bribes  to  slay  an  innocent  person : 
and  all  the  people  shall  say :  Amen. 

26.  Cursed  be  he  that  abideth  not  in  the  words  of  this  law,  and 
fulfilleth  them  not  in  work  :^"  and  all  the  people  shall  say :  Amen. 


CHAPTEE    XXVIII. 

MANY    BLESSINGS   ARE   PROMISED    TO    THE    OBSERVERS    OF    GOB's    COMMANDMENTS  J 
AND    CURSES    THREATENED   TO    TRANSGRESSORS. 

1.  Now  if  thou  wilt  hear  the  voice  of  the  Lord  thy  God,  and  do 
and  keep  all  His  commandments,  which  I  command  thee  this  day,  the 
Lord  thy  God  will  make  thee  higher  than  all  the  nations  of  the  earth.^ 

2.  And  all  these  blessings  shall  come  upon  thee,  and  overtake  thee, 
if  thou  hear  His  precepts. 

3.  Blessed  shalt  thou  be  in  the  city,  and  blessed  in  the  field.^ 

4.  Blessed  shall  be  the  fruit  of  thy  womb,  and  the  fruit  of  thy 


9  Stepmother.  "  Step-sister,  or  half-sister. 

"  Secret  murder  is  specially  aimed  at,  as  likely  to  escape  legal  punishment. 

'-  A  general  sanction  is  given  to  all  the  precepts.  The  curse  was  probably  directed  against  those  who 
did  not  acknowledge  the  law  in  all  its  details,  as  the  rule  of  conduct.  Those  who  through  frailty  fiailed 
in  some  observance,  could  scarcely  have  been  the  objects  of  a  solemn  malediction. 

'  The  happiness  and  glory  promised  to  the  Israelites  were  true  and  solid,  arising  from  moral  rectitude 
and  the  Divine  blessing.    They  enjoyed  great  wealth  and  power  In  the  reigns  of  David  and  Solomon. 

°  Temporal  blessings  were  suitable  rewards  to  induce  the  observance  of  the  law. 


DEUTERONOMY    XXVIII.  537 

ground,  and  the  fruit  of  tliy  cattle,  the  droves  of  thj  herds,  and  the 
folds  of  thy  sheep. 

5.  Blessed  shall  be  thy  barns,  and  blessed  thy  stores.^ 

6.  Blessed  shalt  thou  be  coming  in  and  going  out. 

7.  The  Lord  shall  cause  thy  enemies,  that  rise  up  against  thee,  to 
fall  down  before  thy  face :  one  way  shall  they  come  out  against  thee, 
and  seven^  ways  shall  they  flee  before  thee. 

8.  The  Lord  will  send  forth  a  blessing  upon  thy  store-houses,  and 
upon  all  the  works  of  thy  hands  ;  and  will  bless  thee  in  the  land  that 
thou  shalt  receive. 

9.  The  Lord  will  raise  thee  up  to  be  a  holy  people  to  Himself,  as 
He  sware  to  thee :  if  thou  keep  the  commandments  of  the  Lord  thy 
God,  and  walk  in  His  ways. 

10.  And  all  the  peoples  of  the  earth  shall  see  that  the  name  of  the 
Lord  is  invoked  upon  thee ;  and  they  shall  fear  thee. 

11.  The  Lord  will  make  thee  abound  with  all  goods,  with  the  fruit 
of  thy  womb,  and  the  fruit  of  thy  cattle,  with  the  fruit  of  thy  land, 
wdiich  the  Lord  sware  to  thy  fathers  that  He  would  give  thee. 

12.  The  Lord  will  open  His  excellent  treasure,  the  heaven,  that  it 
may  give  rain  in  due  season :  and  He  will  bless  all  the  works  of  thy 
hands.  And  thou  shalt  lend  to  many  nations,  and  shalt  not  borrow 
of  any  one. 

13.  And  the  Lord  shall  make  thee  the  head,  and  not  the  tail  :^  and 
thou  shalt  be  always  above,  and  not  beneath :  if  thou  wilt  hear  the 
commandments  of  the  Lord  thy  God,  which  I  command  thee  this  day, 
and  keep,  and  do  them,^ 

14.  And  turn  not  away  from  them  neither  to  the  right  hand,  nor 
to  the  left,  nor  follow  strange  gods,  nor  worship  them. 

15.  But^  if  thou  wilt  not  hear  the  voice  of  the  Lord  thy  God,  to 
keep,  and  to  do  all  His  commandments  and  ceremonies,  which  I  com- 
mand thee  this  day,  all  these  curses  shall  come  upon  thee,  and  over- 
take thee. 

16.  Cursed  shalt  thou  be  in  the  city,  cursed  in  the  field. 

17.  Cursed  shall  be  thy  barn,  and  cursed  thy  stores. 

18.  Cursed  shall  be  the  fruit  of  thy  womb,  and  the  fruit  of  thy 
ground,  the  herds  of  thy  oxen,  and  the  flocks  of  thy  sheep. 


^  L.  "  Thy  basket  and  thy  kneading-trough."    The  former  was  used  for  holding  grapes,  so  that  the 
abundance  of  the  vintage  and  the  corn  crop  by  the  union  of  both  is  this  blessing.    See  also  v.  17. 

*  Many  ways. 

*  H.  r.  "In  all  that  thou  settest  thine  hand  to."    Also  t.  20. 

^  Make  thee  distinguished,  not  lowly.  "'  This  condition  is  often  repeated. 


538  THE    BOOK    OF    DEUTERONOMY. 

19.  Cursed  shalt  thou  be  coming  in,  and  cursed  going  out.'^ 

20.  The  Lord  shall  send  upon  thee  famine  and  hunger,^  and  a  re- 
buke upon  all  the  works  which  thou  shalt  do,  until  He  consume  and 
destroy  thee  quickly,  for  thy  wicked  doings,  by  which  thou  hast  for- 
saken Me. 

21.  May  the  Lord  set  the  pestilence  upon  thee,  until  He  consume 
thee  out  of  the  land  which  thou  goest  in  to  possess. 

22.  May  the  Lord  afflict  thee  with  want,^*^  with  fever  and  with 
cold,"  with  burning^  and  with  heat,  and  with  corrupted  air  and  with 
blasting,"  and  pursue  thee  till  thou  perish. 

23.  Be  the  heaven,  that  is  over  thee,  of  brass ;  and  the  ground 
thou  treadest  on,  of  iron." 

24.  The  Lord  give  thee  dust  for  rain  upon  thy  land,  and  let  ashes 
come  down  from  heaven  upon  thee,^^  till  thou  be  consumed. 

25.  The  Lord  make  thee  fall  down  before  thy  enemies :  one  way 
mayst  thou  go  out  against  them,  and  flee  seven  ways,  and  mayst  thou 
be  scattered  throughout  all  the  kingdoms  of  the  earth. 

26.  And  be  thy  carcass  meat  for  all  the  fowls  of  the  air,  and  the 
beasts  of  the  earth,  and  be  there  none  to  drive  them  away. 

27.  The  Lord  strike  thee  with  the  ulcer  of  Egypt,  and  liemor- 
rhoids,^''  with  the  scab  and  with  the  itch ;  so  that  thou  canst  not  be 
healed. 

28.  The  Lord  strike  thee  with  madness,  and  blindness,  and  fury 
of  mind,^7 

29.  And  mayst  thou  grope  at  midday,  as  the  blind  is  wont  to 
grope  in  the  dark,  and  not  make  straight  thy  ways.  And  mayst  thou 
at  all  times  suffer  wrong,  and  be  oppressed  with  violence,  and  mayst 
thou  have  no  one  to  deliver  thee. 

30.  Mayst  thou  take  a  wife,  and  another  sleep  with  her.^^     Mayst 


«  Lev.  26  :  14;  Thren.  2  :  17;  Baruch  1  :  20;  Mat  2  :  2.  These  evils  are  predicted,  and  in  a  measure 
invoked,  but  only  with  a  view  to  deter  from  sin  by  the  fear  of  its  penalty. 

'  P.  "  Cursing,  vexation."    L.  "  Misfortune,  confusion,  and  failure." 

"  v.  «  Egestate."    P.  "  Consumption."  "  P.  "  With  an  inflammation." 

n  p,  «  With  an  extreme  burning."    L.  "  With  drought."    Chald.  so  interprets  it. 

"  P.  "With  the  sword  and  with  blasting,  and  with  mildew." 

"  Be  the  earth  unproductive.  * 

"  Particles  of  dust  sometimes  are  raised  in  the  atmosphere  and  fall  in  vast  quantities,  so  as  to  injure 
the  soil  and  crops. 

'"  These  troublesome  ulcers  and  infirmities  are  pointed  to  as  punishments  which  God  inflicts  on  pre- 
varicators. They  are  plainly  spoken  of  in  conformity  with  ancient  simplicity  of  style  and  manners.  V. 
•'  Partem  corporis  per  quam  stercora  egredluntur." 

"  P.  «  Astonishment  of  heart."    L.  "  Confusion  of  heart." 

"  Moses  could  not  pray,  or  wish  that  moral  evil  should  happen ;  but  he  predicts  it  as  a  consequence  of 
the  disregard  of  duty  towards  God.  It  often  happens  that  the  wicked  are  sorely  affected  in  their  honor 
and  character. 


DEUTERONOMY    XXVIII.  539 

thou  build  a  house,  and  not  dwell  therein.     Mayst  thou  plant  a  vine- 
yard, and  not  gather  its  vintage.^^ 

31.  May  thy  ox  be  slain  before  thee,  and  mayst  thou  not  eat  of  it. 
May  thy  ass  be  taken  away  in  thy  sight,  and  not  be  restored  to  thee. 
May  thy  sheep  be  given  to  thy  enemies,  and  may  there  be  none  to 
help  thee. 

32.  May  thy  sons  and  thy  daughters  be  given  to  another  people, 
which  thy  eyes  look  on,  and  languish  at  the  sight  of  them  all  the  day, 
and  may  there  be  no  strength  in  thy  hand. 

33.  May  a  people  which,  thou  knowest  not  eat  the  fruits  of  thy 
land,  and  all  thy  labors :  and  mayst  thou  always  suffer  oppression, 
and  be  crushed  at  all  times. ^"^ 

34.  And  be  astonished^^  at  the  terror  of  those  things  which  thy 
eyes  shall  see. 

35.  May  the  Lord  strike  thee  with  a  sore  ulcer  in  the  knees  and 
in  the  legs,  and  be  thou  incurable  from  the  sole  of  the  foot  to  the  top 
of  thy  head. 

36.  The  Lord  will  bring  thee,  and  thy  king,  whom  thou  shalt  have 
appointed  over  thee,  into  a  nation  which  thou  and  thy  fathers  know 
not :  and  there  thou  wilt  serve  strange  gods,  wood  and  stone. 

37.  And  thou  shalt  be^^  a  proverb  and  a  byword  to  all  peoples, 
among  whom  the  Lord  shall  bring  thee  in. 

38.  Thou  shalt  cast  much  seed^^  into  the  ground,  and  gather  little : 
because  the  locusts  shall  consume  all. 

39.  Thou  shalt  plant  a  vineyard,  and  dig  it,  and  shalt  not  drink 
the  wine,  nor  gather  anything  from  it :  because  it  shall  be  wasted 
with  worms. 

40.  Thou  shalt  have  olive-trees  in  all  thy  borders,  and  shalt  not  be 
anointed  with  the  oil :  for  the  olives  shall  fall  off,  and  perish. 

41.  Thou  shalt  beget  sons  and  daughters,  and  shalt  not  enjoy 
them :  because  they  shall  be  led  into  captivity. 

42.  The  blast^^  shall  consume  all  thy  trees  and  the  fruits  of  thy 
ground. 

43.  The  stranger  that  liveth  with  thee  in  the  land  shall  rise  up 
over  thee,  and  shall  be  higher  :  and  thou  shalt  go  down,  and  be  lower. 


"  Supra  20  :  6. 

-•^  During  seventy  years  they  were  captives  at  Babylon. 

^'-  H.  P.  "  Thou  shalt  be  mad."    The  sight  of  these  calamities  shall  produce  insanity. 
=2  H.  P.  "  Thou  Shalt  become  an  astonishment."    Martini.  '' Diverrailo  stupor  e."    V.  "Eris  perditus 
in  stuporem." 
==>  Mich.  6  :  15;  Aggeus  1:6.  2^  P.  "The  locust."    L.  « The  cricket." 


540  THE    BOOK    OF    DEUTEEONOMY. 

44.  He  shall  lend  to  thiee,  and  thou  shalt  not  lend  to  him.^^  He 
shall  be  the  head,  and  thou  shalt  be  the  tail. 

45.  And  all  these  curses  shall  come  upon  thee,  and  shall  pursue 
and  overtake  thee,  till  thou  perish :  because  thou  heardest  not  the 
voice  of  the  Lord  thy  God,  and  didst  not  keep  His  commandments 
and  ceremonies  which  He  commanded  thee. 

46.  And  they  shall  be  as  signs  and  wonders  on  thee,  and  on  thy 
seed  forever, 

47.  Because  thou  didst  not  serve  the  Lord  thy  God  with  joy  and 
gladness  of  heart,  for  the  abundance  of  all  things  : 

48.  Thou  shalt  serve  thy  enemy,  whom  the  Lord  will  send  against 
thee,  in  hunger,  and  thirst,  and  nakedness,  and  in  want  of  all  things : 
and  he  shall  put  an  iron  yoke  upon  thy  neck,  till  he  destroy  thee. 

49.  The  Lord  will  bring  upon  thee  a  nation  from  afar,  and  from 
the  uttermost  ends  of  the  earth,  like  an  eagle  that  flieth  swiftly  :^^ 
a  nation  whose  tongue  thou  canst  not  understand : 

50.  A  fierce  nation,  that  will  show  no  regard  to  the  aged,  nor  have 
pity  on  the  infant, 

51.  And  will  devour  the  fruit  of  thy  cattle,  and  the  fruits  of  thy 
land :  until  thou  be  destroyed,  and  will  leave  thee  no  wheat,  nor  wine, 
nor  oil,  nor  herds  of  oxen,  nor  flocks  of  sheep,  until  it  destroy  thee, 

52.  And  consume^  thee  in  all  thy  cities,  and  thy  strong  and  high 
walls  be  brought  down,  wherein  thou  trustedst  throughout  all  thy 
land.  Thou  shalt  be  besieged  within  thy  gates  in  all  thy  land,  which 
the  Lord  thy  God  giveth  thee : 

53.  And  thou  shalt  eat  the  fruit  of  thy  womb,  and  the  flesh  of  thy 
sons^^  and  of  thy  daughters,  whom  the  Lord  thy  God  shall  give  thee, 
in  the  distress  and  extremity  wherewith  thy  enemy  shall  oppress  thee. 

54.  The  man  that  is  nice  among  you,  and  very  delicate,  shall  envy 
his  own  brother,  and  his  wife,  that  lieth  in  his  bosom,-^ 

55.  And  will  not  give  them  of  the  flesh  of  his  children,  which  he 
shall  eat :  because  he  hath  nothing  else  in  the  siege  and  in  the  want, 
wherewith  thy  enemies  shall  distress  thee  within  all  thy  gates. 

56.  The  tender  and  delicate  woman,  that  could  not  go  upon  the 
ground,  nor  set  down  her  foot  for  overmuch  niceness  and  tenderness, 


"^^  This  is  mentioned  as  an  evidence  of  distress. 

^  The  Babylonians  or  Ilomans  may  be  understood. 

5"  II.  P.  «  He  shall  besiege  thee." 

^  Thren.  4  :  10.  Such  unnatural  facts  actually  took  place  during  the  siege  of  Jerusalem  by  the  Baby- 
lonians. Baruc.  2  :  8.  When  the  Itomans  besieged  it,  Josophus  relates  that  a  mother  invited  a  band  of 
soldiers  to  cat  of  the  flesh  of  her  own  child,  of  'which  she  herself  had  already  oaten. 

'^^  II.  P.  "  And  toward  the  remnant  of  his  children  which  he  shall  leave." 


DEUTERONOMY    XXVIII.  541 

will  envy  lier  husband  who  lieth  in  her  bosom,  the  flesh  of  her  son, 
and  of  her  daughter, 

57.  And  what  cometh^*^  forth  from  between  her  thighs,  and  the 
children  that  are  born  the  same  hour.  For  they  shall  eat  them 
secretly  for  the  want  of  all  things,  in  the  siege  and  distress,  with 
w^hich  thy  enemy  shall  oppress  thee  within  thy  gates. 

58.  If  thou  wilt  not  keep,  and  fulfil  all  the  words  of  this  law,  that 
are  written  in  this  volume,  and  fear  His^^  glorious  and  terrible  name : 
that  is.  The  Lord  thy  God  : 

59.  The  Lord  shall  increase  thy  plagues,  and  the  plagues  of  thy 
seed,  plagues  great  and  lasting,  infirmities  grievous  and  perpetual. 

60.  And  He  shall  bring  back  on  thee  all  the  afflictions  of  Egypt, 
of  which  thou  wast  afraid  ;  and  they  shall  cleave  to  thee. 

61.  Moreover,  the  Lord  will  bring  upon  thee  all  the  diseases  and 
plagues  that  are  not  written^^  in  the  volume  of  this  law  till  He  con- 
sume thee : 

62.  And  ye  shall  remain  few  in  number,^  who  before  were  as  the 
stars  of  heaven  in  multitude,  because  thou  heardest  not  the  voice  of 
the  Lord  thy  God. 

63.  And  as  the  Lord  rejoiced  over  you  before,  doing  good  to  you, 
and  multiplying  you ;  so  He  will  rejoice  in  destroying  and  bringing 
you  to  nought ;  so  that  ye  shall  be  taken  away  from  the  land  into 
which  thou  goest  to  possess  it. 

64.  The  Lord  will  scatter  thee  among  all  peoples,  from  the  one 
end  of  the  earth  to  the  other :  and  there  thou  wilt  serve  strange 
gods,^^  which  thou  and  thy  fathers  have  not  known,  wood  and  stone. 

65.  And  in  those  nations  thou  shalt  not  find  ease,  nor  shall  there 
be  any  rest  for  the  sole  of  thy  foot.  For  the  Lord  will  give  thee  a 
fearful  heart,  and  languishing  eyes,  and  a  pensive  soul : 

66.  And  thy  life  shall  be  hanging  before  thee.^^  Thou  shalt  fear 
night  and  day ;  and  thou  shalt  have  no  assurance  of  thy  life. 

67.  In  the  morning  thou  wilt  say :  Who  will  grant  me  evening  ? 


30  p_  « ^Tijg  young  one."  H.  is  understood  of  the  membrane  inclosing  the  foetus,  or  of  the  foetus  itself. 
Extreme  hunger  is  represented  by  a  mother  feeding  on  the  new-born  infant. 

"'  H.  P.  "The." 

^2  Many  scourges  besides  those  specified.    A  MS.  K.  wants  the  negation. 

33  Comparatively  few  remained  in  their  own  country.  Elsewhere  they  were  scattered  generally  in 
small  bands. 

2^  Since  the  great  captivity  of  Babylon,  the  Jews  have  been  wonderfully  preserved  from  idolatry.  The 
prediction  must  regard  ancient  dispersions. 

"  The  trepidation  in  which  they  lived,  is  represented  by  the  image  of  life  in  suspense,  or  extreme 
danger.  St.  Augustin  interprets  it  mystically  of  Christ  who  is  "the  life"  hanging  on  the  cross  in  sight 
of  the  Jews.  In  Joan.  y.  47. 


542  THE    BOOK    OF    DEUTERONOMY. 

and  at  evening  :  Who  will  grant  me  morning  ?  through  the  Tearful- 
ness of  thy  heart,  with  which  thou  shalt  be  terrified,  and  those  things 
which  thou  shalt  see  with  thy  eyes. 

68.  The  Lord  will  bring  thee  again  with  ships  into  Egypt,  by  the 
way  of  which  He  said  to  thee  that  thou  shouldst  see  it  no  more. 
There  shalt  thou  be  set  to  sale  to  thy  enemies  for  bondmen  and 
bondwomen  ;  and  no  man  shall  buy.^^ 


CHAPTER   XXIX. 

THE  COTEXAXT  IS  SOLEMNLY  CONFIRMED  BETWEEN  GOD  AND  HIS  PEOPLE.   THREATS 
AGAINST  THOSE  THAT  SHALL  BREAK  IT. 

1.  These  are  the  words  of  the  covenant^  which  the  Lord  com- 
manded Moses  to  make  with  the  children  of  Israel  in  the  land  of 
Moab,  beside^  that  covenant  which  He  made  with  them  in  Horeb. 

2.  And  Moses  called  all  Israel,^  and  said  to  them :  Ye  have  seen 
all  the  things  which  the  Lord  did  before  you  in  the  land  of  Egypt, 
to  Pharao,  and  to  all  his  servants,  and  to  his  whole  land, 

3.  The  great  trials,"*  which  thy  eyes  have  seen,  those  mighty  signs, 
and  wonders  : 

4.  And  the  Lord  hath  not  given  you*  a  heart  to  understand,  and 
eyes  to  see,  and  ears  to  hear,  unto  this  present  day. 

5.  He  hath  brought  you^  forty  years  through  the  desert ;  your 
garments  are  not  worn  out,  neither  are  the  shoes  of  your  feet  con- 
sumed with  age. 

6.  Ye  have  not  eaten  bread,^  nor  have  ye  drunk  wine  or  strong 
drink  :  that  ye  might  know  that  I  am  the  Lord  your  God. 


^"  This  was  literally  fulfilled  after  the  destruction  of  Jerusalem  by  the  Romans  :  **  Multitudes  were  for 
Bale,  but  few  purchasers  were  found,  because  the  Romans  disdained  to  have  the  Jews  for  slaves,  and  the 
Jews  had  none  to  ransom  them."  Ilegesippus,  1.  5  excid.  c.  47. 

*  This  first  Tcrse  is  connected  with  the  preceding  chapter,  conformably  to  most  MSS.  The  covenant 
is  that  which  precedes. 

°  This  was  a  renewal  and  inculcation  of  the  covenant  made  at  Iloreb. 

^  Exod.  19  :  4.  General  assemblies  of  the  people  were  called,  and  communications  made  to  them  by 
Moses  on  the  part  of  God. 

*  L.  *^  Proofs."  The  Israelites  were  exposed  to  severe  trials.  They  had  been  often  recalled  to  duty  by 
prodigies.  They  had  witnessed  likewise  the  scourges  which  had  been  inflicted  on  the  Egyptians,  which 
were  directed  to  try  the  obedience  of  Pharaoh  and  his  subjects. 

'  This  implies  that  they  had  not  yielded  to  Divine  grace.  As  long  as  they  proved  obstinate,  God  was 
said  not  to  give  them  a  docile  heart,  because  Uc  is  the  chief  author  of  all  good. 

<''  II.  P.  '<  I  have  led  you."  Supra  8:2.  ''  The  manna  was  in  its  stead. 


DEUTERONOMY    XXIX.  543 

7.  And  ye  came  to  this  place,^  and  Sehon  king  of  Hesebon  and 
Og  king  of  Basan  came  out  against  us  to  fight.     And  we  slew  them  ; 

8.  And  took  their  land,^  and  delivered  it  for  a  possession  to  Ruben 
and  Gad,  and  the  half  tribe  of  Manasses. 

9.  Keep  therefore  the  words  of  this  covenant,  and  fulfil  them,  that 
ye  may  understand  all  that  ye  do. 

10.  Ye  all  stand  this  day  before  the  Lord  your  God,^*^  your  princes 
and  tribes,  and  ancients,  and  doctors,^'  all  the  people  of  Israel, 

11.  Your  children,  and  your  wives,  and  the  stranger  that  abideth 
with  thee  in  the  camp,  besides  the  hewers  of  wood  and  the  drawers 
of  water  :^^ 

12.  That  thou  may  est  enter  into  covenant  with  the  Lord  thy  God, 
and  into  oath  which  the  Lord  thy  God  maketh  with  thee  this  day : 

13.  That  He  may  raise  thee  up  a  people  to  Himself,  and  He  may 
be  thy  God  as  He  hath  spoken  to  thee,  and  as  he  sware  to  thy 
fathers  Abraham,  Isaac,  and  Jacob. 

14.  Neither  with  you  only  do  I  make  this  covenant,  and  confirm 
these  oaths, 

15.  But  with  all  who  are  present,  and  who  are  absent.^^ 

16.  For  ye  know  how  we  dwelt  in  the  land  of  Egypt,  and  how  we 
have  passed  through  the  midst  of  nations  ;  and  passing  through  them, 

17.  Ye  have  seen  their  abominations  and  filth  ;^^  that  is  to  say,  their 
idols,  wood  and  stone,  silver  and  gold,  which  they  worshipped.^^ 

18.  Lest  perhaps  there  should  be  among  you  a  man  or  a  woman,  a 
family  or  a  tribe,  whose  heart  is  turned  away  this  day  from  the  Lord 
our  God,  to  go  and  serve  the  gods  of  those  nations :  and  there  should 
be  among  you  a  root  bringing  forth  gall  and  bitterness.^*' 

19.  And  when  he  heareth  the  words  of  this  oath,  he  bless  him- 
self in  his  heart,  saying :  I  shall  have  peace,  and  will  walk  on  in 
the  obstinacy^^  of  my  heart :  and  the  drunken  may  consume  the 
thirsty. ^^ 

20.  And  the  Lord  should  not  forgive  him :  but  His  wrath  and 


^  In  the  plains  of  Moab.  ^  Supra  3  : 1. 

*<'  Through  Divine  favor,  in  the  enjoyment  of  life.  "  H.  P.  "  Officers." 

^-  Egyptians  following  the  camp  performed  these  menial  ofnces. 

"  Their  posterity. 

"  V.  "  Id  est,  idola."    P.  gives  absolutely :  "  Idols."    The  explanatory  clause  is  added. 

^^  II.  P.  "Which  were  among  them." 

^^  L.  "  Poison  and  wormwood."    St.  Paul  seems  to  allude  to  this  passage.  Heb.  12  :  15. 

'"  ILL.  "Stubbornness." 

"  This  appears  to  be  a  proverbial  expression.  Some  take  it  to  mean  that  drunkenness  may  quench 
thirst.  Schultens  thinks  that  a  well-watered  flock  and  a  thirsty  flock  are  spoken  of  conjointly,  to  repre- 
sent the  general  distress,  both  flocks  suffering  and  being  made  desolate.  St.  Paul  speaks  of  a  land  that 
drinks  in  the  genial  showers,  and  brings  forth 'only  brambles,  as  near  desolation  and  accursed.  Heb.  6 :  8. 


544  THE    BOOK    OF    DEUTERONOMY. 

jealousy  against  that  man  should  be  exceedingly  enkindled  at  that 
time,  and  all  the  curses  which  are  written  in  this  volume  should  light 
upon  him,  and  the  Lord  should  blot  out  his  name  from  under  heaven, 

21.  And  utterly  destroy  him  out  of  all  the  tribes  of  Israel,  accord- 
ing to  the  curses  that  are  contained  in  the  book  of  this  law  and  cove- 
nant : 

22.  And  the  following  generation  shall  say,  and  the  children  that 
shall  be  born  hereafter,  and  the  strangers  that  shall  come  from  afar, 
seeing  the  plagues  of  that  land,  and  the  evils  wherewith  the  Lord 
hath  afflicted  it, 

23.  Burning  it  with  brimstone,  and  the  heat  of  salt,^^  so  that  it 
cannot  be  sown  any  more,  nor  any  green  thing  grow  therein,  like 
the^  destruction  of  Sodom  and  Gomorra,  Adama  and  Seboim,  which 
the  Lord  destroyed  in  His  wrath  and  indignation : 

24.  And  all  the  nations  shall  say :  Why  hath  the  Lord^^  done  thus 
to  this  land  ?  what  meaneth  this  great  heat  of  His  wrath  ? 

25.  And  they  shall  answer :  Because  they  forsook  the  covenant  of 
the  Lord,  which  He  made  with  their  fathers,  when  He  brought  them 
out  of  the  land  of  Egypt : 

26.  And  they  served  strange  gods,  and  adored  them,  whom  they 
knew  not,  and  for  whom  they  have  not  been  assigned  -P 

27.  Therefore  the  wrath  of  the  Lord  was  kindled  against  this  land, 
to  bring  upon  it  all  the  curses  that  are  written  in  this  volume : 

28.  And  He  cast  them  out  of  their  land,  in  anger  and  in  wrath, 
and  in  great  indignation  ;  and  threw  them  into  a  strange  land,^  as  it 
is  seen  this  day. 

29.  Secret  things  to  the  Lord  our  God :  things  that  are  revealed,^^ 
to  us  and  to  our  children  forever,  that  we  may  do  all  the  words  of 
this  law. 


"  p.  "The  whole  land  thereof  t«  brimstone,  and  salt,  and  bnrning." 

*>  Gen.  19  :  24.    The  utter  desolation  of  the  land  accursed  by  God  is  strikingly  described. 

«  3  Kings  9:  8;  Jer.  22  :  8. 

3"  P.  "Gods  t«/jo?Ji  he  had  not  given  unto  them."  Adam  Clarke  calls  this  an  unhappy  translation.  V. 
«'Et  quibus  non  fuerant  attributi."  The  text  is  obscure.  The  meaning  seems  to  be,  that  the  Israelites 
had  wantonly  worshipped  heathen  deiticn,  with  which  they  had  no  concern.  Supra  4  :  19.  Sam.,  Syr., 
Onkelos  understand  it  of  gods  from  whom  they  had  received  no  benefit. 

*■  This  prediction  may  be  understood  of  the  captivity  of  Babylon.  V.  "  Comprobatur."  Supra  10  :  16; 
19:4. 

"'  The  Divine  secrets  are  hidden  in  the  bosom  of  God :  the  revealed  counsels  of  God  are  directed  to  our 
salvation. 


DEUTERONOMY    XXX.  545 


CHAPTER   XXX. 

GREAT   MERCIES  ARE  PROMISED  TO  THE  PEXlTENT  :   GOD's  COMMANDMENT  IS  FEASIBLE. 
LIFE    AXD    DEATH    ARE    SET    BEFORE    THEM. 

1.  Now  when  all  these  thing  shall  be  come  upon  thee,  the  blessing 
or  the  curse,  which  I  have  set  forth  before  thee ;  and  thou  shalt  be 
touched  with  repentance  of  thy  heart^  among  all  the  nations,  into 
which  the  Lord  thy  God  shall  have  scattered  thee  f 

2.  And  shalt  return  to  Him,  and  obey  His  commandments,^  as  I 
command  thee  this  day,  thou  and  thy  children,  with  all  thy  heart, 
and  with  all  thy  soul : 

3.  The  Lord  thy  God  will  bring  back  again  thy  captivity,^  and 
will  have  mercy  on  thee,  and  gather  thee  again  out  of  all  the  nations, 
into  which  He  scattered  thee  before. 

4.  If  thou  be  driven  as  far  as  the  poles  of  heaven,  the  Lord  thy 
God  will  fetch  thee  back  thence  ;^ 

5.  And  He  will  take  thee  to  Himself,^  and  bring  thee  into  the  land 
which  thy  fathers  possessed,  and  thou  shalt  possess  it :  and  blessing 
thee,  He  will  make  thee  more  numerous  than  were  thy  fathers. 

6.  The  Lord  thy  God  will  circumcise  thy  heart,''  and  the  heart  of 
thy  seed ;  to  love  the  Lord  thy  God  with  all  thy  heart  and  with  all 
thy  soul,  that  thou  may  est  live.^ 

7.  And  He  will  turn  all  these  curses  upon  thy  enemies,  and  upon 
those  who  hate  and  persecute  thee. 

8.  But  thou  wilt  return,  and  hear  the  voice  of  the  Lord  thy  Godj 
and  do  all  the  commandments  which  I  command  thee  this  day ; 

9.  And  the  Lord  will  make  thee  abound  in  all  the  works  of  thy 
hands,  in  the  fruit  of  thy  womb,  and  in  the  fruit  of  thy  cattle,  and 
in  the  fruitfulness  of  thy  land,  and  in  the  plenty  of  all  things.     For 

^  H.  P.  "Thou  shalt  call  tfiem  to  mind."  Repentance  is  not  expressed.  The  heart  is  taken  for  the 
memory  or  mind. 

^  Moses  foresees  the  infidelity  of  the  Israelites,  and  their  conversion. 
3  H.  P.  "  His  voice." 

*  Bring  back  from  captivity— bring  back  thy  captives. 

*  This  prediction  was  partially  accomplished  in  the  return  of  the  Israelites  from  Babylon,  and  other 
parts  ;  its  fuller  accomplishment  is  looked  for  in  their  restoration  to  Palestine  towards  the  end  of  time, 
with  their  final  conversion. 

^  Cutting  away  all  disorderly  affections.  This  shows  that  the  law  was  directed  to  spiritual  ends,  of 
which  the  rites  were  symbols. 

'  This  is  properly  understood  of  spiritual  life  to  be  followed  by  life  eternal. 
8  2  Mac.  1 :  29. 

35 


54:6  THE    BOOK    OF    DEUTERONOMY. 

the  Lord  will  again^  rejoice  over  thee  for  good,  as  He  rejoiced  in  thy 
fathers : 

10.  If  thou  hear  the  voice  of  the  Lord  thy  God,  and  keep  His 
precepts  and  ceremonies,  which  are  written  in  this  law ;  and  return 
to  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul, 

11.  This  commandment,  that  I  command  thee  this  day,  is  not 
above  thee,^°  nor  far  oif  from  thee  ;^^ 

12.  Nor  is  it  in  Heaven,  that  thou  shouldst  say;  Who  can  go  up 
to  Heaven  to  bring  it  down  to  us,  that  we  may  hear  and  fulfil  it  in 
work  ? 

13.  Nor  is  it  beyond  the  sea ;  that  thou  mayst^^  say :  Which  of  us 
can  cross  the  sea,  and  bring  it  unto  us,  that  we  may  hear,  and  do 
what  is  commanded  ? 

14.  But  the  word  is  very  nigh  unto  thee,  in  thy  mouth  and  in  thy 
heart,  that  thou  mayst  do  it. 

15.  Consider  that  I  have  set  before  thee  this  day  life  and  good, 
and  on  the  other  hand  death  and  evil : 

16.  That  thou  mayst  love  the  Lord  thy  God,  and  walk  in  His 
ways,  and  keep  His  commandments  and  ceremonies  and  judgments  ; 
and  thou  mayst  live,  and  He  may  multiply  thee,  and  bless  thee  in  the 
land,  which  thou  goest  in  to  possess. 

17.  But  if  thy  heart  be  turned  away,  so  that  thou  wilt  not  hear, 
and  being  deceived,  thou  adore  strange  gods,  and  serve  them : 

18.  I  foretell  thee  this  day  that  thou  shalt  perish,  and  shalt  remain 
but  a  short  time^^  in  the  land  to  which  thou  passest  over  the  Jordan, 
and  goest  in  to  possess  it. 

19.  I  call  heaven  and  earth  to  witness  this  day,  that  I  have  set 
before  you  life  and  death,  blessing  and  cursing.  Choose  therefore 
life,  that  both  thou  and  thy  seed  may  live  :^^ 

20.  And  thou  mayst  love  the  Lord  thy  God,  and  obey  His  voice, 
and  cleave  to  Him  (for  He  is  thy  life,  and  the  length  of  thy  days), 


*•>  H.  P.  "  Is  not  hidden  from  thee."  It  is  not  something  mysterious  that  cannot  be  understood :  it  is 
plain,  clear,  and  manifest. 

^'  The  facility  of  fulfilling  the  commandment  of  Divine  love  is  intimated.  It  is  not  necessary  to  mount 
to  the  skies,  or  to  cross  the  seas,  in  order  to  know  or  to  fulfil  the  Divine  commandments.  St.  Paul  points 
out  in  detail  the  application  of  the  text  to  the  justice  which  is  of  faith.  Horn.  10 :  5. 

"  V.  "  Causeris  et  dicas."    This  is  free. 

''  The  time  of  their  possessing  the  land  was  abridged  in  consequence  of  their  transgressions.  They 
were  driven  away  in  various  circumstances. 

"  The  freedom  of  the  human  will  is  strongly  stated.  Man,  under  the  influence  of  Divine  grace,  freely 
chooses  to  obey,  and  thus  merits  the  reward  which  God  has  bountifully  attached  to  obedience.  The 
faithful  Israelites  secured  for  themselves  the  possession  of  the  land  of  Canaan,  which  passed  also  as  an 
inheritance  to  their  posterity.    Higher  rewards  were  reserved  for  them  in  the  next  world. 


DEUTERONOMY    XXXI.  547 

that  thou  mayst  dwell  in  the  land  which  the  Lord  sware  to  thy  fathers 
Abraham,  Isaac,  and  Jacob,  that  He  would  give  to  them. 


CHAPTER  XXXI. 

MOSES  ENCOURAGETH  THE  PEOPLE,  AND  JOSUE  WHO  IS  APPOINTED  TO  SUCCEED  HIM. 
HE  DELIVERETH  THE  LAW  TO  THE  PRIESTS.  GOD  FORETELLETH  THAT  THE  PEOPLE 
WILL  OFTEN  FORSAKE  HIM,  AND  THAT  HE  WILL  PUNISH  THEM.  HE  COMMANDETH 
MOSES   TO  WRITE   A   CANTICLE,  AS   A   CONSTANT   REMEMBRANCER   OF   THE    LAW. 

1.  And  Moses  went  and  spake  all  these  words  to  all  Israel, 

2.  And  he  said  to  them :  I  am  a  hundred  and  twenty  years  old 
this  day  :  I  can  no  longer  go  out  and  come  in  -}  the  Lord  also  hath 
said  to  me  :  Thou  shalt  not  pass  over  thi^  Jordan. 

3.  The  Lord  thy  God  then  will  pass  over  before  thee  :^  He  will 
destroy  all  these  nations  in  thy  sight ;  and  thou  shalt  possess  them : 
and  this  Josue  shall  go  over  before  thee,  as  the  Lord  hath  said. 

4.  And  the  Lord  will  do  to  them^  as  he  did  to  Sehon  and  Og  the 
kings  of  the  Amorites,  and  to  their  land  ;  and  will  destroy  them. 

5.  Therefore  when  the  Lord  shall  have  delivered  these  also  to  you, 
ye  shall  do  to  them  as  I  have  commanded  you. 

6.  Do  manfully,  and  be  of  good  heart :  fear  not,  nor  be  ye  dis- 
mayed at  their  sight,  for  the  Lord  thy  God  He  Himself  is  thy  leader, 
and  He  will  not  leave  thee  nor  forsake  thee. 

7.  And  Moses  called  Josue,  and  said  to  him  before  all  Israel : 
Take  courage,^  and  be  valiant :  for  thou  shalt  bring  this  people  into 
the  land  which  the  Lord  sware  He  would  give  to  their  fathers ;  and 
thou  shalt  divide  it  by  lot.^ 

8.  And  the  Lord  who  is  your  leader.  He  Himself  will  be  with  thee  : 
He  will  not  leave  thee,  nor  forsake  thee :  fear  not,  neither  be  dis- 
mayed. 

9.  And  Moses  wrote  this  kw,^  and  delivered  it  to  the  priests,  the 
sons  of  Levi,  who  carried  the  ark  of  the  covenant  of  the  Lord,  and  to 
all  the  ancients  of  Israel, 


*  Numb.  27  :  13 ;  supra  3  :  27.    V.  "  Praesertim  cum." 

2  The  ark  was  the  symbol  of  His  presence.  '  Numb.  21 :  24,  35. 

*  Supra  7:2.  *  Josue  1 :  6;  3  Kings  2  :  2. 
^  This  book  appears  to  be  meant. 


548  THE    BOOK    OF    DEUTERONOMY. 

10.  And  He  commanded  tliem,  saying :  After  seven  years,  in  the 
year  of  release,  in  the  feast  of  tabernacles, 

11.  When  all  Israel  come  together,  to  appear  in  the  sight  of  the 
Lord  thy  God,  in  the  place  which  the  Lord  will  choose,  thou  shalt 
read  the  words  of  this  law  before  all  Israel,  in  their  hearing ','' 

12.  And  the  people  being  all  assembled  together,  both  men  and 
women,  children  and  strangers,  that  are  within  thy  gates,  that  hear- 
ing they  may  learn,  and  fear  the  Lord  your  God,  and  keep,  and  fulfil 
all  the  words  of  this  law  : 

13.  That  their  children  also,  who  now  know  not,  may  hear,  and  fear 
the  Lord  their  God,  all  the  days  that  they  live  in  the  land  whither  ye 
are  going  over  the  Jordan  to  possess  it. 

14.  And  the  Lord  said  to  Moses :  Behold,  the  days  of  thy  death 
are  nigh :  call  Josue,  and  stand  ye  in^  the  tabernacle  of  the  testi- 
mony, that  I  may  give  him  a  charge.  So  Moses  and  Josue  went,  and 
stood  in  the  tabernacle  of  the  testimony  : 

15.  And  the  Lord  appeared  there  in  a  pillar  of  a  cloud,  which 
stood  in  the  entry  of  the  tabernacle. 

16.  And  the  Lord  said  to  Moses :  Behold,  thou  shalt  sleep  with 
thy  fathers  :  and  this  people  rising  up  will  go  astray^  after  strange 
gods  in  the  land,  to  which  they  go  in  to  dwell :  there  will  they  for- 
sake Me,  and  will  break  the  covenant,  which  I  have  made  with  them : 

17.  And  My  wrath  shall  be  kindled  against  them  in  that  day :  and 
I  will  forsake  them,  and  will  hide  My  face  from  them  '}^  and  they 
shall  be  devoured :  all  evils  and  afflictions  shall  overtake  them,  so 
that  they  shall  say  in  that  day :  In  truth,  it  is  because  God  is  not 
with  me,  that  these  evils  have  overtaken  me. 

18.  But  I  will  surely  hide"  My  face  in  that  day,  for  all  the  evils 
which  they  have  done ;  because  they  have  followed  strange  gods. 

19.  Now  therefore  write  ye  this  canticle,  and  teach  the  children  of 
Israel ;  that  they  may  know  it  by  heart,  and  sing  it,  and  this  song 
may  be  witness  for  Me  among  the  children  of  Israel. 

20.  For  I  will  bring  them  into  the  land  which  I  promised  with  an 
oath  to  their  fathers,  which  floweth  with  milk  and  honey.  And  when 
they  have  eaten,  and  are  full  and  fat,*  they  will  turn  away  after 


''  This  was  an  effectual  means  of  maintaining  the  knowledge  of  the  law. 

»  At.  »  II.  P.  Go  *'  a  whoring." 

^^  Withdraw  the  marks  of  Divine  favor. 
"  V.  <•  Abscondam  et  celabo."    II.  has  the  same  verb  in  two  forma. 


DEUTERONOMY    XXXI.  549 

Strange  gods,  and  will  serve  them ;  and  will  despise  Me,  and  break 
My  covenant.^^ 

21.  And  after  many  evils  and  afflictions  shall  have  come  upon 
them,  this  canticle  shall  serve  for  a  witness,  which  no  oblivion  shall 
take  away  out  of  the  mouth  of  their  seed.  For  I  know, their  thoughts,^^ 
and  what  they  are  about  to  do  this  day,  before  I  bring  them  into  the 
land  which  I  have  promised  them.^^ 

22.  Moses  therefore  wrote  the  canticle,^^  and  taught  it  to  the  chil- 
dren  of  Israel. 

23.  And  the  Lord  commanded  Josue  the  son  of  Nun,  and  said : 
Take  courage  and  be  valiant :  for  thou  shalt  bring  the  children  of 
Israel  into  the  land  which  I  have  promised,  and  I  will  be  with  thee. 

24.  Therefore  after  Moses  had  written  the  words  of  this  law  in  a 
volume,  and  finished  it ; 

25.  He  commanded  the  Levites,  who  carried  the  ark  of  the  cove- 
nant of  the  Lord,  saying  : 

26.  Take  this  book,^*"  and  put  it  in  the  side  of  the  ark  of  the  cove- 
nant of  the  Lord  your  God :  that  it  may  be  there  for  a  testimony 
against  thee.^^ 

27.  For  I  know  thy  obstinacy,  and  thy  most  stiff  neck.  While  I 
am  yet  living,  and  going  in  with  you,  ye  have  always  been  rebellious 
against  the  Lord :  how  much  more  when  I  shall  be  dead  ? 

28.  Gather  unto  me  all  the  ancients  of  your  tribes,  and  your  offi- 
cers ;^^  and  I  will  speak  these  words  in  their  hearing,  and  will  call 
heaven  and  earth  to  witness  against  them. 

29.  For  I  know  that,  after  my  death,  ye  will  do  wickedly,  and  will 
quickly  turn  aside  from  the  way  that  I  have  commanded  you,  and 
evils  shall  come  upon  you  in  the  latter  times,  when  ye  shall  do  evil 
in  the  sight  of  the  Lord,  to  provoke  Him  by  the  works  of  your  hands. 

30.  Moses  therefore  spake,  in  the  hearing  of  the  whole  assembly 
of  Israel,  the  words  of  this  canticle,  and  finished  it  even  to  the  end. 


'-  Prosperity  easily  leads  to  prevarication. 

"  P.  "Imagination."    L.  "Inclination." 

"  With  a  clear  foresight  of  human  ingratitude  and  prevarication,  God  bestows  His  favors. 

'^  This  canticle  served  as  a  memorial  of  Divine  favors. 

'"^  Probably  Deuteronomy. 

'■''  He  addresses  them,  as  representing  the  people. 

"  v.  "  Doctores:"  probably  "ductores:"  DD'^'^DK'- 


550  THE    BOOK    OF    DEUTERONOMY. 


CHAPTER    XXXII. 

A  CANTICLE  FOR  TfiE  REMEMBRANCE  OF  THE  LAW.  MOSES  IS  COMMANDED  TO  GO 
UP  INTO  A  MOUNTAIN,  FROM  AVHENCE  HE  SHALL  SEE  THE  PROMISED  LAND,  BUT 
NOT   ENTER  INTO   IT. 

1.  Hear,  0  ye  heavens,  the  things  I  speak :  let  the  earth  give 
ear  to  the  words  of  my  mouth. ^ 

2.  Let  my  doctrine  drop  as  the  rain,  let  my  speech  distil  as  the 
dew,  as  a  shower  upon  the  herb,  and  as  drops  upon  the  grass. ^ 

3.  Because  I  will  invoke  the  name  of  the  Lord :  give  ye  magni- 
ficence^ to  our  God. 

4.  The  works  of  God*  are  perfect,  and  all  His  ways  are  judgments  :^ 
God  is  faithful,  and  without  any  iniquity;  He  is  just  and  righteous. 

5.  They  have  sinned  against  Him,  and  are  none  of  His  children  :^ 
the  stain  is  their  own :  they  are  a  wicked  and  perverse  generation. 

6.  Is  this  the  return  thou  makest  to  the  Lord,  0  foolish  and  sense- 
less people  ?  Is  not  He  thy  father,  who  hath  bought  thee,  and  made 
thee,  and  created  thee  V 

7.  Remember^  the  days  of  old ;  think  upon  every  generation :  ask 
thy  father,  and  he  will  declare  to  thee ;  thy  elders,  and  they  will  tell 
thee. 

8.  When  the  Most  High" divided  the  nations;  when  He  separated 
the  sons  of  Adam,  he  appointed  the  bounds  of  peoples  according  to 
the  number  of  the  children  of  Israel.^ 

9.  But  the  Lord's  portion  is  His  people;  Jacob  the  lot  of  His 
inheritance. 

10.  He  found  him  in  a  desert  land,^^  in  a  place  of  horror,  and  of 


*  This  is  a  sublime  exordium— heaven  and  earth  are  addressed  as  witnesses.  No  muse  is  invoked. 
Supra  4  :  26;  30  :  19 ;  31 :  28. 

"  Gentle  and  fruitful.  *  ■  U.  P.  "Greatness." 

*  H.  P.  •'  He  is  the  Rock :  His  work  is  perfect." 

»  H.  P.  "Judgment."    L.  "Just."    V.  "Judlcia." 

«  P.  "Their  spot  is  not  the  spot  of  his  children."  The  corruptions  of  men  cause  them  to  forfeit  the 
glorious  title  of  children  of  God.  L.  "The  corruption  is  not  Ills  :  it  is  the  defect  of  Ilis  children,  of  the 
perverse  and  crooked  generation." 

'  P.  "  Bought." 

*  The  special  favors  of  God  towards  the  Israelites  demanded  this  gratitude.  Job.  8  :  8. 

*  In  the  dispersion  of  men,  God  directed  their  counsels  in  such  a  manner  that  the  race  of  Canaan 
occupied  a  country  in  extent  suited  for  the  population  of  Israelites. 

^0  In  the  desert  God  directed  the  people,  whom  Ho  had  led  forth  from  Egypt.  He  is  said  to  have  found 
them  in  the  desert,  because  He  there  gave  them  laws  as  a  people. 


DEUTERONOMY    XXXII.  551 

waste  wilderness :  He  led  him  about,  and  taught  him :  and  He  kept 
him  as  the  apple  of  His  eye. 

11.  As  the  eagle  enticing  her  young  to  fly,  and  hovering  over 
them,  spreadeth  her  wings,  and  beareth  and  carrieth  him  on  her 
wings.^^ 

12.  The  Lord  alone  was  his  leader :  and  there  was  no  strange  god 
with  him. 

13.  He  set  him  upon  high  land,^^  that  he  might  eat  the  fruits  of  the 
fields,  that  he  might  suck  honey  out  of  the  rock,  and  oil  out  of  the 
hardest  stone. 

14.  Butter  of  the  herd,  and  milk  of  the  sheep  with  the  fat  of  lambs, 
and  of  the  rams  of  the  breed  of  Basan ;  and  goats  with  choice  wheat  ;^^ 
and  might  drink  the  pure  blood  of  the  grape. 

15.  The  beloved  grew  fat,  and  kicked  :^'*  he  grew  fat,  and  thick, 
and  gross ;  he  forsook  God  who  made  him,  and  departed  from  God 
his  Savior.^^ 

16.  They  provoked  Him  to  jealousy^*^  by  strange  gods,  and  stirred 
Him  up  to  anger  with  abominations.^^ 

17.  They  sacrificed  to  devils,  and  not  to  God,  to  gods  whom  they 
knew  not ;  who  were  newly  come  up,  whom  their  fathers  worshipped 
not. 

18.  Thou  hast  forsaken  God  who  begot  thee,  and  thou  hast  for- 
gotten the  Lord  who  created  thee. 

19.  The  Lord  saw,  and  was  moved  to  wrath;  because  His  own 
sons  and  daughters  provoked  Him.^' 

20.  And  He  said :  I  will  hide  My  face  from  them,  and  will  see 
what  their  last  end  shall  be :  for  they  are  a  perverse  generation,  and 
unfaithful  children. 

21.  They  have  provoked  Me  to  jealousy  with  that  which  is  not 
god,  and  have  angered  Me  with  their  vanities  :^^  and  I  will  provoke 
them  to  jealousy  with  those  which  are  not  a  people,  and  with  a  fool- 
ish nation^  I  will  vex  them. 


"  This  similitude  is  grand  and  beautiful. 

"  H,  P.  "  He  made  him  ride  on  the  high  places  of  the  land."  This  may  apply  to  the  triumphant 
march  through  the  wilderness,  or  to  the  entrance  into  the  promised  land. 

"  H.  P.  "With  the  fat  of  kidneys  of  wheat."  It  is  a  figurative  expression  for  fine  flour.  The  image 
is  taken  from  the  shape  of  the  wheat. 

"  The  prevarications  of  the  Israelites  are  clearly  predicted.  They  are  compared  to  a  well-fed  horse 
rendered  restive  and  ungovernable. 

"  P.  "  Lightly  esteemed  the  Rock  of  his  Salvation."  '"^  This  is  the  force  of  H. 

"  Idols  are  meant.    It  is  a  parallelism. 

**  As  it  were  withdrawing  His  favor.  Supra  31 :  17, 18.  *'  Idols. 

20  As  the  Israelites  transferred  the  Divine  homages  to  imaginary  deities,  God  raised  above  them  nations 
which  they  were  wont  to  despise.    He  called  these  to  the  faith.  Jer.  15  :  14 ;  Rom.  10  :  19. 


552  THE    BOOK    OF    DEUTERONOMY. 

22.  A  fire  is  kindled  in  Mj  wrath,  and  shall  burn  even  to  the 
lowest  hell ;  and  it  shall  devour  the  earth  with  her  increase,  and  shall 
burn  the  foundations  of  the  mountains. ^^ 

23.  I  will  heap  evils  upon  them,  and  will  spend  My  arrows  among 
them. 

24.  They  shall  be  consumed  with  famine :  and  birds'^  shall  devour 
them  with  a  bitter  bite :  I  will  send  the  teeth  of  beasts  upon  them, 
with  the  poison^  of  serpents  that  trail  upon  the  ground. 

25.  Without,  the  sword  shall  lay  them  waste,  and  terror  within, 
both  the  young  man  and  the  virgin,  the  suckling  with  the  man  in  years. 

26.  I  said  :  Where  are  they  ?^^  I  will  make  the  memory  of  them 
cease  among  men. 

27.  But  on  account  of  the  wrath  of  the  enemies  I  have  deferred 
it  :^  lest  perhaps  their  enemies  be  proud,  and  say :  Our  mighty  hand, 
and  not  the  Lord,  hath  done  all  these  things. 

28.  They  are  a  nation,  without  counsel,  and  without  wisdom. 

29.  0  that  they  were  wise,^^  and  would  understand,  and  would 
provide  for  their  last  end  ! 

30.  How  should  one  chase  a  thousand,  and  two  chase  ten  thou- 
sand? Was  it  not  because  their  God^  had  sold  them,  and  the  Lord 
had  shut  them  up  ?^ 

31.  For  our  God  is  not  as  their  gods  :^  our  enemies  themselves  are 
judges. 

32.  Their  vines  are  of  the  vineyard  of  Sodom,  and  of  the  suburbs 
of  Gomorra :  their  grapes  are  grapes  of  gall,  and  their  clusters 
bitter.^^ 

33.  Their  wine  is  the  poison  of  dragons,  and  the  venom  of  asps, 
which  is  incurable. 


-'  The  image  of  a  raging  fire,  burning  to  the  lowest  depths,  is  employed  to  represent  Divine  wrath 
against  sinners.    This  text  has  no  direct  reference  to  future  punishment. 

~  Birds  of  prey,  not  waiting  for  the  bodies  to  be  lifeless,  will  seize  on  them  voraciously,  and  tear  them 
to  pieces.  Wild  beasts,  reptiles,  and  serpents  will  attack  them.  P.  "  They  shall  be  burnt  with  hunger 
and  devoured  with  burning  heat,  and  with  bitter  destruction."  Michaelis  explains  rjiyi  of  birds  of 
prey;  others  more  generally  of  pestilence  like  a  burning  arrow. 

^  v.  "Furore:"  it  is  here  equivalent  to  "poison."  V.  uses  "creaturarum  atque  eerpentium,"  for 
serpents. 

^*  II.  P.  "  I  would  scatter  them  into  corners."  Sam.,  V.  haye  a  different  reading,  although  the  letters 
are  nearly  the  same. 

2>  P.  "Were  it  not  that  I  feared  the  wrath  of  the  enemy." 

^  Jer.  9  :  12. 

3^  II.  P.  "Their  rock."    He  deliTered  them  over  as  bondmen  to  their  enemies. 

*•  As  prisoners. 

21  II.  P.  "  Their  rock  is  not  as  our  rock." 

*"  Their  misconduct  changed  Diyino  favors  into  occasions  of  suffering. 


DEUTERONOMY    XXXII.  553 

34.  Are  not  these  things  stored  up  with  Me,  and  sealed  up  in  My 
treasures  ?^^ 

35.  Kevenge  is  Mine :  and  I  will  repay  them  in  due  time,^^  that 
their  foot  may  slide :  the  day  of  destruction  is  at  hand,  and  the  time 
makes  haste  to  come. 

36.  ^The  Lord  will  judge  His  people,  and  will  have  mercy  on  His 
servants :  He  shall  see  that  their  hand  is  weakened,  and  that  they 
who  were  shut  up  have  also  failed,  and  they  who  remained  are  con- 
sumed.^^ 

37.  And  He  shall  say:  Where  are  their  gods,  in  whom  they 
trusted  ? 

38.  Of  whose  victims  they  ate  the  fat,  and  drank  the  wine  of  their 
drink-offerings  :^  let  them  arise  and  help  you,  and  protect  you  in  your 
distress. 

39.  See  ye  that  I  alone^  am,  and  there  is  no  other  God  besides 
Me :  I  kill,  and  I  make  alive :  I  strike,  and  I  heal :  and  there  is 
none  who  can  deliver  out  of  My  hand.^^ 

40.  I  lift  up  My  hand  to  heaven,^  and  I  say :  I  live  forever. 

41.  If  I  whet  My  sword  as  the  lightning,  and  My  hand  take  hold 
on  judgment,  I  will  render  vengeance  to  My  enemies,  and  all  who 
hate  Me  I  will  repay. 

42.  I  will  make  My  arrows  drunk  with  blood  :  and  My  sword  shall 
devour  flesh  of  the  blood  of  the  slain  and  of  the  captives  of  the  bare^^ 
head  of  the  enemies. 

43.  Praise  His  people,  ye  nations,  for  He  will  revenge  the  blood 
of  His  servants  :  and  will  take  vengeance  on  their  enemies  :  and  He 
will  be  merciful  to  the  land  of  His  people.^^ 

44.  So  Moses  came,  and  spake  all  the  words  of  this  canticle  in  the 
ears  of  the  people,  and  Josue  the  son  of  Nun.^^ 

45.  And  he  ended  all  these  words,  speaking  to  all  Israel. 

46.  And  he  said  to  them  :  Set  your  hearts  on  all  the  words  which 


"  For  future  judgment  and  punishment.  =>-  Eccli.  28  : 1 ;  Rom.  12  :  19 ;  Heb.  10  :  30. 

s=»  H.  P.  «  For." 

'''*  2  Mac.  7  :  6.  The  exercise  of  Divine  justice  is  tempered  with  mercy.  God  sees  that  the  power  of  His 
people  has  passed  away,  and  that  the  besieged  and  the  survivors  of  the  combatants  are  rapidly  consumed. 
P.  "  Eepent  Himself."    L.  "  Bethink  Himself." 

=■'  Jer.  2  :  28.  These  reproaches  might  be  made  to  the  Jews  at  many  early  periods  of  this  history,  but 
not  in  later  days. 

2'^  H.  P.  "  I,  even  I,  am  He."    "  Alone"  is  not  in  H. 

"  1  Kings  2:6;  Tob.  13  :  2 ;  Wisdom  16  :  13, 15  ;  Job.  10  :  7.    God  proclaims  Himself  all  powerful. 

^  As  it  were  swearing  that  He  is  the  Eternal.    This  is  said  after  a  human  manner. 

=*"  L.  ''Crushed." 

'^°  He  is  in  fine  merciful  to  His  people.    2  Mac.  7:6;  Rom.  15  :  10. 

"'  Josue  stood  by  Moses,  whilst  he  was  speaking. 


554  THE    BOOK    OF    DEUTERONOMY. 

I  testify  to  you  this  day ;  which  ye  shall  command  your  children  to 
observe,  and  do  all  the  words  of  this  law : 

47.  For  they  are  not  commanded  you  in  vain,^^  but  that  every  one 
should  live  in  them :  and  that  doing  them  ye  may  continue  long  in 
the  land  which  ye  are  going  over  the  Jordan  to  possess. 

48.  And  the  Lord  spake  to  Moses  the  same  day,  saying : 

49.  Go  up  into  this  mountain  Abarim,^^  unto  Mount  Nebo,  which 
is  in  the  land  of  Moab  over  against  Jericho :  and  see  the  land  of 
Canaan,  which  I  deliver  to  the  children  of  Israel  to  possess :  and  dife 
thou""  in  the  mountain. 

50.  When  thou  art  gone  up  into  it  thou  shalt  be  gathered  to  thy 
peoples,  as  Aaron^  thy.  brother  died  in  Mount  Hor,  and  was  gathered 
to  his  peoples. 

51.  Because  ye  trespassed''*'  against  Me  in  the  midst  of  the  children 
of  Israel  at  the  water  of  strife,  in  Cades  of  the  desert  of  Sin :  and 
ye  did  not  sanctify  Me  among  the  children  of  Israel. 

52.  Thou  shalt  see  the  land  before  thee,  which  I  give  to  the  chil- 
dren of  Israel :  but  thou  shalt  not  enter  into  it. 


CHAPTER    XXXIII. 

MOSES   BEFORE    HIS   DEATH    BLESSETH    THE   TRIBES    OF   ISRAEL. 

» 

1.  This  is  the  blessing,  wherewith  Moses,  the  man  of  God,^  blessed 
the  children  of  Israel,  before  his  death. 

2.  And  he  said  :  The  Lord  came  from  Sinai,  and  from  Seir  He  rose 
up  to  us  :^  He  appeared  from  Mount  Pharan,^  and  with  Him  thou- 
sands of  saints.^     In  His  right  hand  a  fiery  law.*^ 


«  II.  p.  "  It  is  not  a  vain  thing  for  you :  because  it  is  your  life."    V.  paraphrases.    They  should  take 
the  commandments  as  a  rule  of  conduct,  and  find  in  their  observance  a  means  of  life  eternal. 
*3  V.  adds :  "  Id  est  transituum." 

**  This  was  an  extraordinary  order,  which  so  eminent  a  servant  of  God  waa  alone  qualifii'd  to  receive. 
"  Numb.  20  :  26;  27  :  13.  «■  Numb.  20  :  12 ;  27  :  14. 

*  This  epithet,  understood  of  the  official  character  which  Moses  sustained,  might  be  employed  by  him- 
self: it  does  not  necessarily  imply  eulogy.  Judges  13  :  6  ;  1  Kings  2  :  27 ;  9  :  6,  7. 

»  H.  P.  "  To  them."    Sept.,  Syr.,  Chald.,  V. 

'  The  Divine  manifestations  were  not  confined  to  Sinai.    From  Seir,  a  mountain  of  Idumca,  and  fh)m 
Pharan,  which  lay  between  Seir  and  Sinai,  indications  of  the  Divine  presence  were  given.  Numb.  14  :10. 

*  Myriads  of  holy  angels  encircle  His  throne.    Dan.  7  :  10;  Isai.  6  :  6;  1  Kings  22  :  19 ;  Apoc.  5  :  11. 

*  Delivered  amidst  flames. 


DEUTERONOMY    XXXIII.  555 

3.  He  lovetli  His  people  :^  all  the  saints  are  in  His  hand  :^  and  they 
who  approach  to  His  feet  receive  of  His  doctrine.® 

4.  Moses  commanded  us  a  law,^  the  inheritance  of  the  multitude  of 
Jacob. 

5.  He  shall  be  king  with  the  Righteous/^  the  princes  of  the  people 
being  assembled  with  the  tribes  of  Israel. 

6.  Let  Ruben  live,  and  not  die,^^  and  be  he  few  in  number. 

7.  This  is  the  blessing  of  Juda.^^  Hear,  0  Lord,  the  voice  of  Juda, 
and  bring  him  in  to  his  people  :^^  his  hands  shall  fight  for  him ;  and 
he  shall  be  his  helper^^  against  his  enemies. 

8.  To  Levi  also  he  said :  Thy  perfection,  and  Thy  doctrine^^  he  to 
Thy  holy  man,^*^  whom  Thou  didst  prove  in  the  temptation,  and  judge 
at  the  waters  of  strife.^^ 

9.  Who^®  said  to  his  father,  and  to  his  mother  :  I  do  not  know  you  ; 
ajid  to  his  brethren :  I  know  you  not :  and  their  own  children  they 
have  not  known.  These  have  kept  Thy  word,  and  observed  Thy 
covenant,  • 

10.  Thy  judgments,  0  Jacob,  and  thy  law,  0  Israel  '}^  they  shall 
put  incense  in  Thy  wrath,^*^  and  holocaust  upon  thy  altar. 

11.  Bless,  0  Lord,  his  strength,  and  receive  the  works  of  his 
hands.^^  Strike  the  backs  of  his  enemies :  and  let  not  them  that  hate 
him  rise. 

12.  And  to  Benjamin  he  said :  The  beloved  of  the  Lord  shall  dwell 
confidently  in  Him ;  as  in  a  bride-chamber^^  shall  he  abide  all  the  day 
long ;  and  between  his  shoulders  shall  he  rest. 


"  The  tribes.  "*  11.  P.  "  Thy  hand."    Under  Divine  protection. 

8  Who  lay  at  his  feet.  Allusion  is  made  to  the  posture  of  disciples  at  the  feet  of  their  teachers.  P. 
"  Shall  receive  of  Thy  words."    Those  who  approached  Mount  Sinai  received  the  law  with  submission. 

^  This  may  be  said  by  Moses  himself,  since  historians  sometimes  speak  of  themselves,  as  of  a  distinct 
person.    The  law  which  he  delivered,  was  a  precious  inheritance  for  the  people. 

'"  P.  "  And  he  was  king  in  Jeshurun."  L.  "  Thus  became  he  king  in  Jeshurun."  Jarchi  understands 
that  the  Righteous  One— God— was  king,  Moses  only  acting  as  His  minister.  Infra  v.  26. 

"  Moses  passes  to  foretell  the  fortunes  of  the  tribes,  as  the  patriarch  Jacob  had  done.  Ruben,  the  first- 
born of  Jacob,  had  deserved  that  his  race  should  become  extinct  for  his  violation  of  his  father's  couch; 
but  was  nevertheless  to  have  a  small  number  of  descendants. 

"  lie  becomes  animated  in  describing  the  lot  of  Juda,  whose  name  denotes  praise. 

"  Victorious  after  war.  "  II.  P.  "  Be  Thou  an  help." 

"  Urim  and  Thummim  on  the  breastplate  of  the  high  priest. 

^"  Favorite  of  God.  Aaron  was  generally  acceptable  to  God,  although,  in  some  circumstances,  he  in- 
curred the  Divine  displeasure. 

"  Two  place?  so  styled :  Massah  and  Meribah. 

^^  Levi— each  one  of  the  Levites  who  obeyed  the  command  of  Moses  to  punish  his  brethren.  They 
disregarded  the  strongest  natural  ties.  Exod.  32  :  27,  29. 

"  H.  P.  "  They  shall  teach  Jacob  Thy  judgments,  and  Israel  Thy  law." 

2°  To  appease  it.    P.  "  Before  Thee."    Literally :  "  In  Thy  nose."    Sept.,  as  V.  Iv  tt)  opyTj  cov. 

2^  The  Levites  were  particularly  distinguished  for  valor  in  the  time  of  the  Maccabees. 

22  Benjamin  was  highly  favored  and  protected,  the  temple  being  erected  within  the  limits  of  this  tribe. 


556  THE    BOOK    OF    DEUTERONOMY.  * 

13.  To  Joseph  also  he  said :  Of  the  blessing  of  the  Lord  be  his 
land,  of  the  fruits  of  heaven,  and  of  the  dew,  and  of  the  deep  that 
lieth  beneath  :^^ 

14.  Of  the  fruits  brought  forth  by  the  sun  and  by  the  moon : 

15.  Of  the  tops  of  the  ancient  mountains,  of  the  fruits  of  the  ever- 
lasting hills : 

16.  And  of  the  fruits  of  the  earth,  and  of  its  fulness.  The  bless- 
ing of  Him  who  appeared  in  the  bush,^*  come  upon  the  head  of  Joseph, 
and  upon  the  crown  of  the  Nazarite'^  among  his  brethren. 

17.  His  beauty  as  of  the  firstling  of  a  bullock,^^  his  horns  as  the 
horns  of  a  rhinoceros :  with  them  shall  he  push  the  nations,  even  to 
the  ends  of  the  earth.  These  are  the  multitudes  of  Ephraim,  and 
these  the  thousands  of  Manasses. 

18.  And  to  Zabulon  he  said:  Rejoice,  0  Zabulon,  in  thy  going 
out  ;^  and  Issachar  in  thy  tents.^^ 

19.  They  shall  call  peoples  to  the  mountain  :^  there  shall  they 
sacrifice  the  victims  of  justice.^  They  shalj  suck  as  milk  the  abun- 
dance of  the  sea,  and  the  hidden  treasures  of  the  sands. ^^ 

20.  And  to  Gad  he  said:  Blessed  be  Gad  in  Ms  breadth  :^2  he 
resteth  as  a  lion,^  and  he  seizeth  upon  the  arm  and  the  top  of  the 
head. 

21.  And  he  saw  his  pre-eminence,^  that  in  his  portion  the  teacher^ 


He  rested  as  it  were  in  the  bosom  of  God,  overshadowed  by  Him.  Although  the  last  of  the  children  of 
Jacob,  he  is  spoken  of  immediately  after  Juda  and  Levi,  on  account  of  the  close  relation  in  which  he 
stood  to  these  tribes,    flijn-    "  The  Lord  shall  cover  him."    HHiin-   A  bride-chamber  resembles  it. 

^  The  fertility  of  the  soil  is  indicated  by  the  abundant  dews  and  water-courses. 

-*  H.  P.  L.  -'The  good  will  of  Him  that  dwelt  in  the  bush."  This  Is  a  beautiful  form  of  blessing,  having 
reference  to  the  extraordinary  manifestation  of  the  Deity.  Exod.  3  :  2. 

-'•  Gen.  49  :  6.  P.  "  That  was  separated  from  his  brethren."  Joseph  was  taken  from  among  them,  and 
raised  above  them. 

*^  The  two  tribes  derived  from  him  are  likened  to  two  horns  of  a  bullock,  or  of  a  Eeem.  Their  armies 
are  described  as  victorious. 

^  In  commercial  enterprise.  ^  In  domestic  and  pastoral  pursuits. 

-'  It  does  not  appear  why  those  of  Zabulon  and  Issachar  should  specially  invite  the  other  tribes  to 
worship  on  Mount  Sion. 

'"  Victims  offered  up  in  conformity  with  the  law. 

="  The  riches  of  distant  countries  flowed  into  the  ports  of  Zabulon :  the  sands  furnished  materials  for 
glass,  and  particles  of  golden  ore. 

^  V.  "  Benedictus  in  latitudlne  Gad."  The  meaning  is  that  through  Divine  favor  he  is  to  enjoy  the 
full  extent  of  his  territory.  Arnheim  translates  it :  "  Blessed,  extensive  is  Gad."  P.  "  Blessed  be  Jie  that 
enlarge th  Gad." 

"  The  repose  of  this  tribe  is  likened  to  that  of  the  lion,  easily  awakened  and  ready  to  seize  on  an 
assailant.    The  tribe  of  Gad  breaks  the  strong  arm  of  their  assailants,  and  crushes  the  princely  crown. 

'•'*  P.  "  He  provided  the  first  part  for  himself."  Gad  obtained  from  Moses  the  assignment  of  his  portion 
cast  of  the  Jordan,  before  the  general  distribution  of  the  lots.  H.  may  mean  principality  or  pre-eminence. 

"  H.  P.  "  The  lawgiver."    Moses. 


DEUTERONOMY    XXXIII.  557 

was  laid  up  f^  who  was  with  the  princes  of  the  people,  and  did  the 
justice^  of  the  Lord,  and  His  judgment  with  Israel. 

22.  To  Dan  also  he  said :  Dan  is  a  young  lion  f^  he  shall  leap 
from  Basan. 

23.  And  to  Nephtali  he  said  :  Nephtali  shall  enjoy  abundance,  and 
shall  be  full  of  the  blessings  of  the  Lord :  he  shall  possess  the  west 
and  the  south.^ 

24.  To  Aser  also  he  said :  Let  Aser  be  blessed  with  children  ;  let 
him  be  acceptable  to  his  brethren :  and  let  him  dip  his  foot  in  oil.'*° 

25.  His  shoe  shall  be  iron  and  brass.^'  As  the  days  of  thy  youth, 
so  also  shall  thy  old  age  be.^^ 

26.  There  is  no  other  god  like  God  the  Righteous  :^^  He  who  is 
mounted  upon  the  heaven  is  thy  helper.  By  his  magnificence  the 
clouds  run  hither  and  thither.^^ 

27.  His  dwelling  is  above,  and  underneath  are  the  everlasting 
arms  :^  He  shall  cast  out  the  enemy  from  before  thee,  and  shall  say : 
Be  thou  brought  to  nought. 

28.  Israel  shall  dwell  in  safety,  and  alone.  The  eye^  of  Jacob  in 
a  land  of  corn  and  wine  ;  and  the  heavens  shall  be  misty  with  dew. 

29.  Blessed  art  thou,  Israel :  who  is  like  to  thee,  0  people,  that 
art  saved  by  the  Lord  ?  the  shield  of  thy  help,  and  the  sword  of  thy 
glory :  thy  enemies  shall  deny  thee  ;^^  and  upon  their  necks^^  thou 
shalt  tread. 


^  The  term  may  be  understood  of  the  secret  depositing  of  the  remains  of  Moses  in  the  mountain 
within  the  territory  of  Gad. 

^'  Moses  predicts  that  Gad  wiU  fulfil  his  promise  to  go  with  his  brethren  beyond  the  Jordan,  and  aid 
them  in  getting  possession  of  the  promised  land.  He  would  thus  fulfil  his  engagements  made  when  he 
received  his  portion. 

^  V.  "  Fluet  largiter."  Dan  is  compared  to  a  lion's  whelp,  impetuously  bounding.  Lions  were  wont 
to  descend  from  the  mountains  of  Basan.  The  Danites  proceeded  far  from  their  homes  to  take  possession 
of  places  assigned  to  them.  Judg.  18. 

^  His  possession  lay  to  the  north,  but  he  might  derive  commercial  advantages  by  sea  from  the  south. 
He  did  not,  however,  live  by  the  sea-shore,  since  Aser  lay  between  him  and  the  sea.  It  is  difiScult,  there- 
fore, to  determine  the  meaning  of  this  prediction.  Houbigant  refers  it  to  the  apostles,  who  were  mostly 
of  this  tribe. 

**  Abundance  of  olive  trees  is  signified  by  this  phrase. 

**  Ores  shall  abound  in  his  territory,  so  that  it  may  be  as  it  were  shod  with  them. 

**  Vigorous  and  active. 

^  H.  is  understood  of  God  the  Righteous.  Supra  v.  5.  R.  takes  it  to  be  in  the  vocative:  "There  is 
none  as  God,  0  most  Righteous." 

**  P.  "  In  his  excellency  upon  the  sky."  God  is  represented  as  riding  through  the  heavens  to  come  to 
the  aid  of  His  servant,  and  displaying  His  magnificence  in  Ilis  course  through  the  skies. 

*''  The  arms  of  Divine  strength — the  works  of  Divine  power — are  everywhere  felt. 

*"  H.  P.  "  Fountain"— a  source  of  a  vast  posterity. 

*'  Make  false  professions  of  submission,  in  order  to  avert  vengeance. 

«  H.P.  "High  places." 


558  THE    BOOK    OF    DEUTERONOMY. 


CHAPTER    XXXIV. 

MOSES  SEETH  THE  PROMISED  LAND  ;  BUT  IS  NOT  SUFFERED  TO  GO  INTO  IT.  HE 
DIETH  AT  THE  AGE  OF  ONE  HUNDRED  AND  TWENTY  YEARS.  GOD  BURIETH  HIS 
BODY  SECRETLY:  AND  ALL  ISRAEL  MOURN  FOR  HIM  THIRTY  DAYS.  JOSUE,  RE- 
PLENISHED (by  IMPOSITION  OF  MOSES's  HANDS)  WITH  THE  SPIRIT  OF  GOD,  SUC- 
CEEDETH.  BUT  MOSES,  FOR  HIS  SPECIAL  FAMILIARITY  WITH  GOD,  AND  FOR  MOST 
WONDERFUL   MIRACLES,   IS   COMMENDED  ABOVE   ALL   OTHER   PROPHETS. 

1.  Then  Moses  went  up  from  the  plains  of  Moab  upon  Mount 
Nebo,^  to  the  top  of  Phasga,  over  against  Jericho :  and  the  Lord 
showed  him  all  the  land  of  Galaad  as  far  as  Dan,^ 

2.  And  all  Nephtali,  and  the  land  of  Ephraim  and  Manasses,  and 
all  the  land  of  Juda  unto  the  furthermost  sea. 

3.  And  the  south  part,  and  the  breadth  of  the  plain  of  Jericho,  the 
city  of  palm-trees,  as  far  as  Segor. 

4.  And  the  Lord  said  to  him :  This  is  the  land  which  I  sware  to 
Abraham,  Isaac,  and  Jacob,  saying :  I  will  give  it  to  thy  seed.  Thou 
hast  seen  it  with  thy  eyes,  and  shalt  not  pass  over  to  it. 

5.  And  Moses,  the  servant  of  the  Lord,  died  there,^  in  the  land  of 
Moab,  by  the  commandment  of  the  Lord : 

6.  And  He  buried  him  in  the  valley  of  the  land  of  Moab,^  over 
against  Phogor  :  and  no  man  knoweth  of  his  sepulchre  until  this  day. 

7.  Moses  was  a  hundred  and  twenty  years  old  when  he  died :  his 
eye  was  not  dim ;  neither  were  his  teeth^  moved. 

8.  And  the  children  of  Israel  mourned  for  him  in  the  plains  of 
Moab  thirty  days :  and  the  days  of  their  mourning  in  which  they 
mourned  for  Moses  were  ended. 

9.  And  Josue  the  son  of  Nun  was  filled  with  the  spirit  of  wisdom, 
because  Moses  had  laid  his  hands  upon  him.*  And  the  children  of 
Israel  obeyed  him,  and  did  as  the  Lord  commanded  Moses. 


*  Supra  8  :  27 ;  2  Mac.  2 :  4.  This  mount  was  one  of  a  chain  of  mountains  called  Abarim.  Numb.  27  :  12. 
'  Qen.  12  :  7 ;  15  :  18.    The  mountain  was  very  high,  and  his  Tision  was  directed  to  the  most  distant 

points. 

'  This  narratiye  must  have  proceeded  from  an  inspired  writer  subsequent  to  Moses. 

*  Causing  his  body  to  sink  into  the  earth,  without  leaving  traces  of  the  interment,  lest  it  should  be 
an  occasion  of  idolatry.  It  was  an  easy  matter  in  those  times  to  pass  to  the  worship  of  one  who  bad 
been  so  highly  distinguished  by  supernatural  gifts. 

»  The  term  translated  "  teeth"  means  vigor.    P.  "  Nor  his  natural  force  abated." 
0  This  ceremony  was  expressive  of  the  transfer  of  the  governin^power. 


DEUTERONOMY    XXXIV.  559 

10.  And  there  arose  no  more  a  prophet  in  Israel  like  unto  Moses, 
whom  the  Lord  knew  face  to  face, 

11.  In  all  the  signs  and  wonders,  which  He  sent  him  to  do  in  the 
land  of  Egypt  to  Pharao,  and  to  all  his  servants,  and  to  his  whole 
land, 

12.  And  all  the  mighty  hand,^  and  the  great  miracles,  which  Moses 
did  before  all  Israel.^ 


■"  The  great  power  of  -working  wonders. 

*  Their  public  character  and  the  acknowledgment  of  the  nation  place  them  beyond  contradiction. 


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